CHRIST DYING AND DRAWING SINNERS TO HIMSELFE OR A survey of our Saviour in his soule-suffering his lovelynesse in his death and the efficacie thereof In which Some cases of soule-trouble in weake beleevers grounds of submission under the absense of Christ with the flowings and heightnings of Free grace are opened Delivered in Sermons on the Evangel according to S. John Chap. XII Vers. 27.28.29.30.31.32.33 Where also are interjected some necessary Digressions for the times touching divers Errors of Antinomians and a short vindication of the Doctrine of Protestants from the Arminian pretended universality of Christs dying for all and every one of mankind the Morall and fained way of resistible conversion of sinners and what faith is required of all within the visible Church for the want whereof many are condemned By SAMUEL RUTHERFURD Minister of the Gospel and and Professor of Divinity in the University of S. Andrews in Scotland Prov. 30.4 What is his name and what is his Sonnes name if thou canst tell Esai 53.8 He was taken from Prison and from judgement and who shall declare his Generation LONDON Printed by J. D. for ANDREW CROOKE at the Green-Dragon in Pauls Church-yard 1647. TO THE IVDICIOVS AND Godly Reader IF in this luxuriant and wanton Age of proud and ranke wits any should write of this kind and bee wanting to the exalting of the Plant of renowne the flowre of Issai Jesus Christ and to the dew of his youth the free grace of God his heart may censure his pen and he who is greater then the mans heart should challenge him The weake and low ayme of a sinner writing of a Saviour and such a Saviour should be that Faith and sense may goe along with tongue and pen but how short most men come of reaching such an end who cannot but confesse The minde may bee calmed a little in this that though to speake highly of Christ bee in poore men who are so low under and unequall to so great a Province a marring rather of his dignity and a flattering of Christ then a reall praysing of or pointing him out in all his vertues and lovelinesse in regard that the foulenesse of the breath of a sinner may blacken the beauty of such a transcendent and incomparable flowre that Esaiah a high eminent and Gospel-Prophet is at his wits end at a non-plus a stand and giveth over the matter as a high question Who shall declare his generation And another What is his name and what is his Sonnes name if thou canst tell All that ever wrot lye down under this load and though many now a dayes give out they have so much of the Lord Jesus that they are Christed and swallowed up in his love yet should I think it all happinesse if I could but tell Christs name and were so deep learned as to know how they call him In truth in regard of any comprehensive knowledge we but speak and write our guessings our far-off and twy-light apprehensions of him and in regard of comming up to the cleare vision of a Gospel-noon-day light as wee are obliged wee but cast the blind mans club and but play as children doe with the golden covering and silken ribbens of an Arabicke Bible that they cannot read about the borders and margent of the knowledg of Christ O how rawly do the Needle-headed Schoole-men writ of Christ O how subtile and Eagle-eyed seeme they to be in speculations Grave-deepe or rather hell-deep touching his grave-linnens what become of them when hee rose from the dead and the chesse-nut cullour of his haire and the wood of his Crosse and the three nailes that wedged him to the tree and the adoring of any thing that touched his body either wood iron or nailes of the holy grave And how farre from that Cant. 8.6 Set mee as a seale on thy heart as a signet on thine arme There be volumes written of Christ Sermon upon Sermon and not line upon line onely but Booke upon Book and Tombe upon Tombe And ah we are but at the first side of the single Catechisme of Christ spelling his first elements yea Salomon was but at What is his Name I feare too many of us know neither name nor thing nay in this learned Age when Antinomians wriâ—e book after book of Christ I should say for all their crying O the Gospel-spirit the Gospel-straine of Preaching the Mystery of free grace which few of them know that one ounce one graine of the spirituall and practicall knowledge of Christ is more to bee valued then talent-weights yea Ship-loads or mountaines of the knowledge of the dumbe Schoole-letter They say the Saints are perfect and their works perfect I slander them not read Master Towne M. Eaton and Saltmarsh But how ignorant are they of the Gospel how ill read and little versed in Christ Yea as Luther said Take away sinne and yee take away Christ a Saviour of sinners how little acquainted with and how great strangers to their owne hearts are they in writing so There is a fulnesse I confesse and an all-fulnesse and all-fulnesse of God Ephes. 3.19 But I much doubt if this compleat all-fulnesse of God be in this side of eternity sure it cannot stand with our halfe-penny candle nor can it be that in our soule with the darkenesse of an in-dwelling body of sinne should shine the noone-day-vision of glory called Theologia Meridiana visionis 'T is true Pauls ravishment to the third heavens Johns being in the Spirit and seeing the heavens opened and beholding the Throne and him that sate on it and the troupes cloathed in white that have come out of great tribulation do clearely evidence Saints may in this life be in the Suburbs of heaven but the Suburbs is not the City God may and doth open a window in the new Ierusalem and let them see through that hole the young morning glances of the day-light of glory and a part of the Throne and the halfe of his face that sits on the Throne and the glorious undefiled ones that stand before the Throne but this fulnesse doth not overflow to brimme and banke the Vessell is in a capacity to receive many quarts and gallons more of the new Wine of glory that growes in that new Land of Harmony Now Antinomians lay all our perfection on Jâ—stification and Remission of sinnes yet pardon of sinnes except in the sense which is a graduall accident of pardon and not pardon it selfe is not like the new Moone that receives fuller and more light till it bee full Moone for Remission is as perfect and full a freedome from the Law guilt and wrath to come at the first moment of our justification as ever it shall be they ascribe not our perfection in this life to Sanctification which yet they must doe if sinne in its nature and being dwel not in us And for our ingagement to Jesus Christ for the price and ransome he hath payed for us we have nothing to say but
bloud of atonement checks and love-terrors or love-feavers that Christs Princely head was wet with the night-raine while hee was kept out of his owne house and suffered to lodge in the streets and feare that the Beloved withdraw himselfe and goe seek his lodging elsewhere as Cant. 5.4 5. Psal. 5.9 10 and that the Lord cover himselfe with a cloud and return to his place and the influence of the rayes and beames of love be suspended are sweet expressions of filiall bowels and tendernesse of love to Christ. Libertines imagine if the hazard and feare of hell be removed there is no more place for feare soule-trouble or confession Therefore they teach that there is no assurance true and right unlesse it be without fear and doubting 2. That to call in question whether God be my deare Father after or upon the commission of some hainous sinnes as murther incest c. doth prove a man to be under the covenant of works 3. That a man must be so farre from being troubled for sin that hee must take no notice of his sin nor of his repentance Yea Dr. Crisp vol. 3. Serm. 1. pag. 20 21 22. saith There was no cause why Paul Rom. 7. should feare sin or a body of death because in that place Paul doth saith hee personate a scrupulous spirit and doth not speak out of his owne present câ—se as it was at this time when hee speaks it but speaks in the person of another yet a beleever and my reason is Paul in respect of his owne person what became of his sin was already resolved Chap. 8.1 There is now no condemnation c. hee knew his sins were pardoned and that they could not hurt him Answ. Observe that Arminius as also of old Pelagius exponed Rom. 7. de semi regenito of a halfe renewed man in whom sense which inclines to veniall sins fights with reason that so the full and perfectly renewed man might seeme to be able to keep the Law and be free of all mortall sin And Crisp doth here manifestly free the justified man of all sin why because hee is pardoned So then there is no battell between the Flesh and the Spirit in the justified man by the Antinomian way to heaven which on the Fleshes part that lusteth against the Spirit deserveth the name of sin or a breach of the Law Onely its Asinus meus qui peccat non ego as the old Libertines in Calvin's time said The flesh does the sin not the man for the man is under no Law and so cannot sin But that Paul Rom. 7. speaks in the person of a scrupulous and troubled conscience not as its the common case of all the regenerate in whom sin dwells is a foule and fleshly untruth 1. To be carnall in part as Vers. 14. to doe which wee allow not to doe what wee would not and what wee hate to doe is the common case not peculiar to a troubled conscience onely but to all the Saints Gal. 5.17 2. Paul speaketh not of beleeving as hee must doe if hee speak onely of a scrupulous and doubting conscience but hee speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of working vers 15. doing 17 18. willing 15 19. not of beleeving onely or doubting Now it is not like the Apostle does personate a scrupulous soule of whom hee insinuates no such thing 3. A scrupulous and troubled conscience will never yeeld so long as hee is in that condition that hee does any good or that hee belongs to God as is cleare Psal. 88. Psal. 38. Psal. 77.1 2 3 4. c. but Paul in this case yeeldeth hee does good hates evill delights in the Law of the Lord in the inner man hath a desire to doe good hath a law in his mind that resisteth the motions of the flesh 4. Yea the Apostle then had no cause to feare the body of sinne or to judge himself wretched this was his unbeleefe and there was no ground of his feare because hee was pardoned hee knew that he was freed from condemnation It was then Paul's sinne and is the sinfull scrupulosity of unbeleevers to say being once justified Sinne dwells in me and there is a law in my members rebelling against the law of my mind and bringing me into captivity unto the law of sinne and I am carnall and sold under sin and I doe evill even that which I hate for all these are lies and speeches of unbeleefe The justified man sinneth not his heart is clean hee doth nothing against a law But I well remember that our Divines and particularly Chemnitius Calvin Beza prove against Papists that concupiscence is sin after baptisme even in the regenerate and it is called eleven or twelve times with the name of sin Rom. c. 6. c. 7. c. 8. and they teach that of Augustine as a truth Inest non ut non sit sed ut non imputetur So we may use all these Arguments against Libertines to prove wee are even being justified such as can sin and doe transgresse the Law and therefore ought to confesse these sins be troubled in conscience for them complaine and sigh in our fetters though wee know that we are justified and freed from the guilt of sin and the obligation to eternall wrath But sin is one thing and the obligation to eternall wrath is another thing Antinomians confound them and so mistake grosly the nature of sinne and of the Law and of Justification Some imprudently goe so farre on that they teach That beleevers are to be troubled in heart for nothing that befalls them either in sinne or in affliction If their meaning were that they should not doubtingly and from the principle of unbeleefe call in question their once sealed Justification wee should not oppose such a tenent but their reasons doe conclude That wee should no more be shaken in mind with sinne then with afflictions and the punishments of sin and that notwithstanding of the highest provocation wee are guilty of wee are alwayes to rejoyce to feast on the consolations of Christ. 1. Because trouble for sin ariseth from ignorance or unbeleefe that beleevers understand not the work of God for them in the three Persons the Fathers everlasting decree about them the Sons union with them and headship to them his merits and intercession the holy Spirits inhabitation in them and his office toward them to work all their works for them till hee make them meet for glory 2. Because such trouble is troublesome to Gods heart as a friend's trouble is to his friends but especially because the Spirit of bondage never returnes againe to the justified Rom. 8.15 But I crave leave to cleare our Doctrine touching soule-trouble for sin in the justified person Asser. 1. No doubting no perplexity of unbeleefe de jure ought to perplexe the soule once justified and pardoned 1. Because the Patent and Writs of an unchangeable purpose to save the elect and the subscribed and resolved
saved by Faith as we are Heb. 11.1 2 3 4 5 6 7 8 9 10 11 12 13. Gal. 3.10 13. Acts 11.16 17. Rom. 9.31 32 33. 5. Yea the Law was no lesse a Letter of condemnation to them then to us Rom. 8.3 Rom. 10.3 Deut. 27.26 Gal. 3.10 13. 2 Cor. 3 7 8.13.14 15. 6. They dranke of the same spirituall Rocke with uâ— and the Rocke was Christ 1 Cor. 10.1 2 3 4. Heb. 13.8 and were saved by grace as well as we Acts 15.11 2. It 's true Josiahs tendernesse of heart Davids smiting of heart the Womans weeping even to the washing of Christs fâ—et with teares Peters weeping bitterly for the denying of his Lord as they were woundings and Gospel-affections and commotions of love issuing from the Spirit of adoption of love grace and nothing but the Turtles love-sorrow so it is most false that they were no soule trouble for sinne as if these had beene freed from all Law of God and these soule-commotions were not from any sense of the curse or the Law or any demands of Law to pay what justice may demand of the selfe-condemned sinner yet were they acts of soule-trouble for sin as sin and it shall never follow that the parties were under no transgression and no law because under no obligement to eternall wrath for such an obligation to eternall wrath is no chain which can tye the sons of adoption who are washed justified pardoned and yet if the justified and pardoned say they have no sin and so no reason to complaine under their fetters and sigh as captives in prison as Paul doth Rom. 7.24 nor cause to mourne for in-dwelling of sin they are liars and strangers to their owne heart and doe sleep in deep security as if sin were so fully removed both in guilt and blot as if tears for sin as sin should argue the mourning party to be in the condition of those who weep in hell or that they were no more obliged to weep yea by the contrary to exercise no such affection but joy comfort and perpetuated acts of solace and rejoycing as if Christ had in the threshold of glory with his owne hand wiped all teares from their eyes already 3. Nor see I any reason why any should affirme That the Law is naturally as a party in the soule of the either regenerate and justified or of those who are out of Christ. 1. For the Law 's in-dwelling as a party ingaging by accusing and condemning is not naturally in any sonne of Adam because there is a sleeping conscience both dumbe and silent naturally in the soule and if there be any challenging and accusing in the Gentile-conscience Rom. 2. as stirring is opposed to a silent and dumb conscience that speaketh nothing so the Law-accusing is not naturally in the soule a spirit above nature I doe not meane the Spirit of regeneration must work with the Law else both the Law and sin lie dead in the soule the very law of nature lieth as a dead letter and stirreth not except some wind blow more or lesse on the soule Rom. 7.8 9. 2. That the Law wakeneth any sinner and maketh the drunken and mad sinner see himselfe in the sea and sailing down the river to the chambers of death that hee may but be occasioned to cast an eye on shore on Jesus Christ and wish a landing on Christ is a mercy that no man can father on nature or on himselfe 3. All sense of a sinfull condition to any purpose is a work above nature though it be not ever a fruit of regeneration 4. It s true Christ teacheth a mans soule through the shining of Gospel-light to answer all the enditements of the Law in regard that Christ the Ransomer stops the Law 's mouth with bloud else the sinner can make but a poore and faint advocation for himselfe yet this cannot be made in the conscience without some soule-trouble for sin 5. It s strange that Gods people need more joy after sinne then after affliction and that in some respect they have most joy who have sinned most Sure this is accidentall to sin this joy is not for sin but it s a joy of loving much because much is forgiven Forgivenesse is an act of free grace sin is no work of grace Sin grieves the heart of God as a friend's trouble is trouble to a friend the beleever is made the friend of God Joh. 15.15 and it must be cursed joy that lay in the womb of that which is most against the heart of Christ such as all sin is Yea to be more troubled in soule for sinnes then for afflictions smelleth of a heart that keeps correspondence with the heart and bowels of Christ who wept more for Jerusalems sins then for his owne afflictions and crosse As some ounces of everlasting wrath in the Law with a talent weight of free Gospel-mercy would be contempered together to cure the sinner so is there no rationall way to raise and heighten the price and worth of the soule-Redeemer of sinners and the weight of infinite love so much as to make the sinner know how deep a hell hee was plunged in when the bone aketh exceedingly for that the Gospel-tongue of the Physician Christ should lick the rotten bloud of the soules wound speaketh more then imaginable free-love Nor doe wee say that Gospel-mourning is wrought by the Law 's threatnings then it were servile sorrow but it s wrought by the doctrine of the Law discovering the foulnesse and sinfulnesse of sin and by the doctrine of the Gospel the Spirit of the Gospel shining on both Otherwise sounds breathings letters of either Law or Gospel except the breathings of heaven shine on them and animate them can doâ— no good Asser. 4. Sinnes of youth already pardoned as touching the obligation to eternall wrath may so rise against the childe of God as he hath need to aske the forgivenesse of them as touching the removing of present wrath sense of the want of Gods presence of the influence of his love the cloud of sadnesse and deadnes through the want of the joy of the Holy Ghost and ancient consolations of the dayes of old Psal. 90.7 Wee are consumed in thy wrath and by thy hot displeasure we are terrified Vers. 8. Thou hast set our iniquities before thee and our secret sinne in the light of thy face This was not a motion of the flesh in Moses the man of God Antinomians may so dreame the furie of the Lord waxed hot against his people so saith the Spirit of God nor is this conceit of theirs to be credited against the Text that Moses speaketh in regard of the reprobate party Moses by immediate inspiration doth not pray for the beauty and glory of the Lord in the sense of his love to be manifested on a reprobate partie Antinomian Preachers in our times confesse sinnes in publike but it s the sinnes of the reprobate and carnall multitude that are in
of God that the punishment of sinne be infinite in duration or if it depend on the nature of sinne and of divine justice so as essentially God be necessitated not from any free decree that is not properly necessitie but essentially from that spotlesse and holy justice which is essentially in him to punish those who equally sinned on earth with equall torments in hell and all with eternall punishment Yet notwithstanding all this Christ by his death not onely exhausted the infinite punishment due to us as infinite mountaines of Sands can drinke up all the finite Seas Rivers Brookes and fountaines of the earth but he purchased to us an infinite and eternall weight of glory by the worth of his merit Now by this there must be more in Christs death then we can easily conceive as it is more to bring Israel out of Egypt onely and devide the red Sea and to present them living men on the shore then to doe that and also to give them in peaceable possession that good land which floweth with milke and honey And it s much to deliver a slave from perpetuall poverty misery and bondage and not onely that but positively to make him a rich honourable and glorious King all which Christ by his bloud purchased to us I leave it then to be disputed whether Christs sufferings had not onely a morall meritorious and legall worthynesse from the free act of Gods acceptation or also an intrinsecall worth and weight reall and intrinsecally congruous and proportionable to the paine and shame he delivered us from and the glory that positively he conquesed for us It is more to pay a poore mans debts then to make him rich Quest. 1. If Christs sufferings were limited in regard of time and houres why then could he suffer infinite punishment It involleth a contradiction to limit that which is infinite and if an Angel was sent to comfort him it is like God did extend mercy and not unmixed and satisfactory justice to him Answ. Moderation in suffering as an Angel to comfort him that not a bone of him should be broken that he should not lye three full dayes in the grave that his body should not see corruption all these may well stand with sufferings that are infinite morally and from the worth of his noble and glorious person who is God blessed for ever And it proveth that all the exactest justice that the Lord followed in the persuing Christ to the second death for our sinnes was not in inflicting punishment on Christ intensively and intrinsecally infinite and which should be infinitely satisfactory if wee lay aside all supposition of the punishment of the person suffering who was infinite and of the free and voluntary acceptation of God Quest. 2. But then was not all the infinitenesse of justice in punishing Christ not in inflicting paine infinitely and intensively extreame on him but in that the person was infinite but the paine finite both in time and otherwise Answ. Wee hold that the suffering for the time was so extreme that hee and hee onely could â—ndure the infinitâ— wrath of God but whether all the infinitenesse of paine flow from this that the person was infinite or that the paine was intrinsecally infinite we desire not too curiously to determine Sure the infinitenesse of his person conferred infinitenesse of worth to his merit so as hee purchased a Church by the bloud of God Act. 20.28 The Lord Jesus gave himselfe for his Church Ephes 5.25 26. and a ransome for many Mat. 20.28 1 Tim. 2.6 But I see no reason why Christs suffering should be thought finite because hee suffered in some few dayes then the Lords acts of creating the world of raising the dead working of miracles should be finite acts because absolved in a short time Hence wee cannot say what an obligation is on us to Jesus Christ â—ove for love is too little because our drop of dew can 〈◊〉 no proportion to his infinite and vast sea of tender love to us As Christ gave himselfe an infinite ransome by Law for us so hee brought us under an infinite debt of love and service to him Christ payed all our debts of Law to infinite Justice but wee shall never pay all our debt of love to him O how many thousand talents are wee owing to Christ And because glory is a love-engagement to Christ the longer we enjoy the glory of heaven through millions of Ages the debt to the Lamb to him that sitteth on the throne will be the greater and shall grow infinitely Praises for eternity shall take nothing down of the debt Know you are the sworne and over-engaged and drowned debters of Jesus Vse 2. The sufferings of Mysticall Christ are but for an houre for a night and joy in the morning Psal. 30.5 A little season Revel 6.11 Three dayes Hos. 6.1 A short time and the vision will speake and will not tary Hab. 2.3 Heb. 10.37 It s but tribulation ten dayes Revel 2.10 And which is shorter then all a moment 2 Cor. 4.17 and the shortest of all Isai. 54.7 a little moment All the generations of the first-born that were in great tribulations and in the wombe and belly of the red sea are now come off safe and landed on the shore and are now up before the throne in white triumphing with the Lamb the houre is ended some of them two thousand yeares agoe are eased of burning quick of the sword of the tâ—â—th of lyons Jobs face now is not foule with weeping Davids soule droopeth away and melteth no more with heavinesse as Psal. 119. The traces of tears on Christs faire face are fifteen hundred yeares agoe washed off and dryed with his Fathers hand Paul is now beyond fears without terrors within and the sentence of death All the Martyrs now are above the fire the faggoâ—s the rack the gibbet the axe What thoughts hath John Baptist now of beheading or Steven of stoning to death the gashes and wounds of the stripes of the Apostles scourged for the name of Jesus are over now There is not one sigh nor one tâ—are nor one cry nor one death now in heaven all the former things are gone Afflictions are but a short transe for an houre our short-living sufferings will be over quickly We are near the shore Our inch of winter shall weare out there is but a little bit of soure death before us the Ceremonies of death's approaching of the noyse of its feet of its awsome and dreadfull gloome the train of little images of death the aking of bones the stiches of heart the paine of the side and such soft passing accidents and the name are more then death it selfe and all these shall passe over quickly Wee have not Centuries nor Millions of yeares to suffer hee who limited a time to the Head Christ's suffering hath set so many sand-glasses and determined so many houres for all our sufferings Yea 2. the gall in our cup must be weighed
deare bought and his intercession in heaven speaketh his hearty Amen and fullest consent of love to our Redemption 8. All this was done by Christ for nothing Grace fell from God on the creature by meere grace Grace is the onely hire of grace 9. When Ancient Love looked first on sinners how â—glie and black did the Lord see and fore-see us to be but Christ loved us not according to what wee were but to what Grace and Love was to make us and that was faire and spotlesse And this love was so free in the secret of eternall election that it was not increased by Christs merits and death but the merits death and fruit of this love had being and worth from Christs eternall love and Christs love hath no fountaine and cause but love 10. The Law of Gratitude tieth us to love Christ for hee hath loved us If the love of Christ be in us it worketh nothing in order to merit or hire Libertines need not weaken Christs love from doing upon this feare but love doth all in order to the debt of love and oblieged expressions to love which excludeth not Law but the Law 's rigid cursing and imperious commanding Christs love is most imperious but is no hireling and looks not to the penny wages but the free Crown But for this cause came I to this houre Here is the fifth Article in this Prayer a sort of correction in which Christ doth resigne his will as man to the will of God as Mat. 26.39 Luk. 22.42 Neverthelesse not my will but thine be done In this there is offered to us a question Whether or no there be in this Prayer any repugnancy in the humane will of Christ to the will of God For 1. a correction of the humane will seemeth to import a jarring and a discord 2. Christ desired that the contrary whereof hee knew was from eternity decreed of God 3. The Law of God is so spirituall straight and holy that it requireth not onely a conformity to it and our will actions words and purposes but also in all our affections desires first motions and inclinations of our heart that no unperfect and halfe-formed lustings arise in us even before the compleat consent of the will that may thwart or crosse the known Law and command of God and by this Thou shalt not lust Rom. 7. and the duty of the highest love wee owe to God to love him with all the heart soule mind and whole strength Mat. 22.37 Mark 12.33 Luk. 10.27 Some Arians and Arminians Joh. Geysteranus at the Synod of Dort have said blasphemously that there was concupiscence and a will repugnant to Gods will in the second Adam as in the first But this they spoke against the consubstantiality and deity of the Sonne of God To which wee say Asser. 1. Jesus Christ that holy thing Luk. 1.35 was a fit high Priest holy harmlesse undefiled separated from sinners Heb. 7.26 Which of you saith Christ to the Jewes convinceth me of sinne Joh. 8.46 There could not be a spot in this Lamb sacrificed for the sinnes of the world no prick in this Rose no cloud in this faire Sunne no blemish in this beautifull Well-beloved Asser. 2. An absolute resolved will or desire of heart to lust after that which God forbiddeth in his Law must be a sinfull jarring betweene the creature 's and the Creator's will Now Christ's will was conditionall and clearly submissive it lay ever levell with his Father's holy will Asser. 3. I shall not with some affirme that which in the generall is true a will contrary to Gods revealed command and will called voluntas signi which is our morall rule to obliege us is a sinne but a will contrary to Gods decree called voluntas bene-placiti which is not our rule oblieging except the Lord be pleased to impose it on us as a morall Law is not a sinne Peter and the Apostles after they heard that prophecie of their denying of Christ and their being sinfully scandalized and their forsaking of Christ when the Shepherd was smitten were oblieged to have a will contrary to that decree and to pray that they might not be led into temptation but might have grace to confesse their Saviour before men and not flee nor be scattered Here is a resolute will of men lawfully contrary to the revealed decree of God yet not sinfull But the Lords will that Christ should die for man as it was a decree of the wise and most gracious Lord pitying lost man so was it also a revealed commandement to Christ that hee should be willing to die and be obedient to the death even the death of the crosse Phil. 2.8 Yea a rule of such humble obedience as wee are oblieged to follow as is said Vers. 5. Let this mind be in you which was also in Christ Jesus c. If the Lords will that Christ should die be nothing but his meere decree it could not obliege us in the like case to be willing as John saith to lay down our life for the brethren Yea Joh. 10.18 Christ hath a commandement of God and the revealed will of God to die for us No man taketh it from me but I lay it down of my selfe I have power to lay it down I have power to take it againe this commandement have I received of my Father Here is an expresse commandement given to Christ to die for sinners and the Father loveth Christ for obedience to this commandement Asser. 4. A conditionall and a submissive desire though not agreeable to a positive Law and Commandement of God is no sinne nor doth the Law require a conformity in all our inclinations and the first motions of our desires to every command of God though most contrary to nature and our naturall and sinlesse inclinations 1. If God command Abraham to kill his onely begotten sonne and offer him in a sacrifice to God which was a meere positive commandement for it s not a command of the law of nature nor any other then positive for the father to kill the sonne if yet Abraham retaine a naturall inclination and love commanded also in the law of nature to save his sonnes life and to desire that hee may live this desire and inclination though contradictory to a positive command of God is no sinne because the fifth command grounded on the law of nature doth command it Nor did Gods precept Abraham kill now thy sonne even Isaac thine onely begotten sonne ever include this Abraham root out of thine heart all desire and inclination naturall in a father to preserve the life of the child So the positive command of the Father that the Son of God should lay down his life for his sheep did never root out of the sinlesse nature of the man Christ a naturall desire to preserve his owne being and life especially hee desiring it with speciall reservation of the will of God commanding that hee should die 2. A Martyr dying
God is formally all things that God is man that God is the Spirit and forme that acteth in all that a holy man is God incarnate and Christ God man and that Christ the Mediator is nothing but God humanized and man Godded and deified and that Christ dwelling in a beleever by faith and the inhabitation of the holy Ghost is but God manifested in the flesh of every man This destroyeth many articles of Faith as Familists care not boldly to subvert all Scriptures for Christ then is not true man borne of the seed of David and he is not God blessed for ever in one person 2. All creatures and created beings compared with God the first being of himselfe subsisting and the infinite God may be denied to bee beings comparatively And so our created selfe is nothing to wit nothing in dignitie or excellencie beside God or nothing in the kinde of a being that essentially is of it selfe as God is in genere entis per essentiam yet man is a being in the kinde of being by participation in genere entis per participationem man compared with God is a poore worthless sorry little-nothing a weeping melting evanishing Cipher Yea sweetest ordinances because it s but created sweetness that is in them are neare of blood to nothing and in comparison of God meere shaddows that cannot bottome the immortall soule and nothing and partake of vanitie common to all creatures So the Scripture saith Man at his best state is altogether vanitie Psal. 39.5 Behold thou hast made my dayes as a hand breadth and mine age is nothing before thee verily every man at his best state is altogether vanitie Esai 40.17 All nations before him are nothing and lesse then nothing and vanitie Yet a heathen may say and thinke and demonstrate by reason that selfe and man and all the world are lesse in incomparison of the infinite God then nothing to all things a droppe of water to the Sea the shaddow to the body a peny-torch to the light of ten thousand millions of Suns in one and yet be as farre from selfe-denyall from puting off the old man and mortifying the lusts of the flesh as light is from darknesse It is most vaine to say as its the property of the creature to seeke and will it selfe and its own and this or that here or there as it is the property of God to bee without this or that without selfiness egoity or the like Because every thing created even worms frogs trees elements such creatures as beget creatures like themselves they have such a sweet and naturall interest in being that without sin or deviation from law or rule or any leading or directing principle of nature they desire themselves their owne being and when they cannot keepe being in themselves they desire to keep it in the kind by propagation and will fight it out against all contraries and enemies to preserve their owne being though but borrowed from God and I know no sin they are guilty of in so doing nor was Christs conditional desire of life and deprecating death any whit contrary to innocent selfe-denyall 2. The Lord seeketh himselfe and his owne glory and made all things for himselfe even the wicked for the evill day Prov. 16.4 And that is a most holy and pure act which God ascribeth to himselfe Esai 43 21. This people have I formed for my selfe they shall shew forth my praise Now in all dwelling in Christ there is a continuall acting of life by beleeving joying resting in God As Phillip saith Iohn 14.8 Lord shew us the father and it sufficeth us Here life seeks a soule-satisfying union with life for life is onely a satisfactorie object to life Living things seeke no dead things as such to be their happinesse if reason doe rightly act them and God as revealed in Iesus Christ is that in which the Saints find a soule sufficiency for themselves and the act of seeing God in Christ whether in this life or in the life to come is an act of life for the soule liveth in the Ocean Sea and bosome of a fair eternall truth But doth it act there yea it doth and the Scripture expresseth its acting by seeing God drinking the fountain of life Then thâ— soule thus in Christ drinketh in love and milketh and sucketh in the soule-reioycing irradiations of Christ and Christ letting out the breathings of the sweetness of his excellency on the face of the soul draweth and sucketh in reciprocally acts of admiration and wondering Cant. 2.8 The voice of my beloved behold he cometh leaping upon the mountaines and skipping on the hils behold is a word of wonder 1 Joh. 3.1 Behold what manner of love the father hath bestowed on us Not love onely but the manner and the kinde of the Fathers love in Christ is a worlds wonder and 2 Thess. 1.10 Christ when he cometh shall be wondered in them that beleeve 2. Then again when wee see and injoy the drawing lovelinesse of Christ hee as the fountaine and well of life powreth in in our intellectuall love and in the glancings and rayes of our understanding acts of divine light lumpes of fresh love from the spring of heavens love and the soule openeth its mouth wide and taketh in the streames of Christs nectar hony and milke his consolations and love breathings and in his light we seeing light and in his love feeling love he maketh out light and love as it were coeternall with borrowed eternitie and we goe along with the out-shinings of Christs bright countenance to shine in borrowed light to flame in borrowed coals of love and as Christ is said to feed his flock among the Lilies the garden of Christ his Church being the common pasture for the lambes of the flock so he feeds the soules of the Saints that enjoyeth him with the marrow fatness and dainties of his light and love that shine in his face even as the oyle feeds the lampe but with this difference Christs dainties are not lessened because wee feed upon them as the oyle is consumed with burning Pos. 10. There is a living and solacing of the soule in Christ even to saciety in this enjoying of Christ. Hence 1. Love giveth strong leggs and swift wings to the soule to persue an union with Christ. Love putteth the hand to the bottome of the desire and draweth with strong coards the lover to it we have heard of Christs invitation Come to me But suppose Christ had never outed his love in such a love-expression Come to me Christ himselfe is such a drawing object that beauty the smell of his garments his mountaine of myrrhe and hill of Frankincense the Sea and rivers of salvation that capacious and wide heaven of redemption are intrinsecally and of themselves crying drawing and ravishing objects as gold is dumbe and cannot speake yet the beauty and gaine of it cryeth Come hither poore and bee made rich 2. Loves wings move sweetly
said Rom. 7.17 Now it is no more I that sinne but sinne that dwelleth in me ver 18. I know that in me that is in my flesh dwelleth no good thing his meaning be according to the Antinomians divinity that no regenerate man sinneth but his flesh and sensitive part which is not capable of any Law sinneth but he who acteth the sin being above or from under Law Rule or direction sinneth not against God or any Law 4. Whither or no the Enthysiasts Rule which is the immediate and irresistible inspiration of a Spirit which doth presse a brother to kill a brother and has done it as Bullinger saith of the practise of divers Anabatists and some of New England said though they resisted the Christian Magisâ—rate and fired the Churches of Christ there yet they should be miraculously delivered from the Court as Daniel was from the den of Lyons whither or no this Rule of the Spirits immediate acting without Law and Gospel be the only Law and Rule that the justified are under and led by 5. Whither from this spring does not flow the rejecting of all the Scriptures or written Law or Gospel as if they were but a covenant of works and the walking by the Spirit separated from the word and the denying any marks as love to the brethren sincerity keeping of the commandements of God recommended in the word Ioh. 14.15 1 Ioh. 2.3.4.5 1 Ioh 3.14 and if this be the spirituall divinity spoken of here 6. Whither or no sinnes of the body and of the flâ—sh or conversation as Antinomians call them be not sinnes against the Law of God and make the justified truly guilty if the Lord should enter in judgement with them and though they that commit them be justified and so absolved from obligation to eternall wrath are not formally and inherently blotted and sinfull in those sinfull acts 7. If they are not to be sad for them as offensive to the authority of the Law-Giver and the love of Christ though they be not to fear the eteâ—nall punishment of them for sorrow for sin and feare for sin are most different to us 8. Whither the free-gâ—ace of God doth not tempt men to sin most kindly and from the nature of free-grace according to the Antinomian way if the free-grace of justification doe free the justified so from sinning as their indulgence to the flesh and sinfull pleasure can bee no sinne in Gods court no more then there can be sin in Christ and if they be as free notwithstanding of all the sin they doe being once justified as if they never had sinned or as the sinlesse Angels and if the essence of sinne and all they doe against the Law of God be as cleane removed as money taken away out of a place which sure cannot be said without a contradiction to remaine in that place as Dr Crispe speaketh and that before the sin be committed whither can a thing in its essence be wholly removed as if it never had been before it have any being at all can a rose be said to be whithered and destroyed as if it had never been before ever that same rose spring out of the earth sure faith cannot phansie lies and contradictions How ever it be Christs death teacheth us mortification of our lusts it is a mortified like death for he dyeth on a visible journey leaving the earth his back was towards life pleasure profit he is not dead to his lusts whatever be his boasting who is not dead in or with Christ to sinne For 1. Christs death and his contempt of the world teacheth that we should follow him 1. He looked even straight before him neither to the right nor left hand nor behind him the meddows buildings faire flowers and roses in the way of this passenger did never allure him to stay in the way and fall in love with any thing on this side of heaven Heb. 12.2 as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the captaine of our faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the joy that was set before him he endured the crosse his heart was so upon the crown and that which was his garland his conquered Spouse that he did runne his race with all his breath and wearied not his heart was much upon the pâ—ize that he did runne for 2. Hâ— was nothing beholding to the world he came to the house oâ— his friends they refused him house roome and lodgeing Ioh. 1.11 His own received him not and therefore he was fame to lie with the birds of heaven and the Foxes of the earth Christ was no landed man on earth hee had never a free house of his own above his head he had a purse but no fiâ—e rent no income by year Matth. 8.20 he had not whereon to buy a grave when he dyed Ioh. 19.41 The earth was his Fathers land but he lodged in a borrowed grave his coat was all his legacy yet it could not buy a winding sheet to him the souldiers thought it too little see for their paines in crucifying him and it was not of much worth when they put it to the hazzard of lots take it that wins it his heart was never on the world he refused a Kings Crown when it was offered to him without stroak of sword Ioh. 6.15 He had neither heart nor leasure to enjoy the world Ioh. 4. when he wanted his dinner he begged a drink of water from a stranger and was weaâ—y with walking on foot yet he was the one great Bishop the head of the body of the Church and had neither hoâ—se nor coach and he could have made the clouds his chariot he became poore that we might be made rich Was sweet Iesus thy Saviour a poore man in the world learn to be a stranger and to want and to be content to borrow and to lie in the fields and to have a dead heart to the world 1. O glory worldly ' O all crownes and gold and stately Palaces blush be ashamed take not such a wide lodging in the hearts of Saints goe not with so broad and faire Peacock-wings ye are too bigge in mens eyes Christ our dear Saviour refused you 2. Rich Saints drink at leasure use the world at tâ—e by as if you used it not Look with halfe an eye the least halfe of your desire upon this borrowed shaddow Let not thy heart water nor itch after white and yellow clay 3. Gold thou art not God Saints look over crownes and court see see what a Kingdome is above your hand Pilgrims drink but laâ— not down your burthen and your staffe let it be a standing drink and bee gone 4. Yee are longed for in heaven 5. Your King lodged with poverty and abasement and shame love the lodging the better that hee was there before you Christs love is languishing to have you soon cut of this passing â—ransiâ—ory world and to be at your best home 3. Christ did never laugh on earth that we read of but he
one word of old or new Testament frees us fâ—om the Law as our rule of righteousnesse and all the scriptures that speake of our freedome from the Law doe directly speak of our freedome from the curse and condemnation of it because we cannot be justified thereby as Gal. 3.10 For as many as are of the work of the Law are under the curse for it is written Cursed is every one that continueth not in all things that are written in the book of the Law to doe them this must be to doe them in a legall way 1. Hee must doe them all in thought inclinations motions of the heart and all the strength of the soule in all his actions in all his words and in a spirituall manner as the law charges otherwise hee is cursed then all mankinde both such as are in Christ or out of Christ are cursed now if the simple doing of the things of the law as its a rule of our life did involve us in a curse then to honour Father and mother which Paul certainly commandeth as a Gospel-dutie Ephes. 6.1.2 and the loving of our brother to which Iohn 1. Epist. c. 2. c. 3. c. 4. c. 5. exhorteth us unto should involve us in a curse which is absurd 2. He must continue to the end in doing all the Law if ever he fail he is under a curse Now thus it is cleaâ— Paul saith wee are freed in Christ from a necessitie of justification by the works of the law For Paul addeth in the next words vers 11. But that no man is justified by the Law in the sight of God is evident for the just shall live by faith if the living by faith did exclude workâ— and keeping of the law in anâ— respect at all as the keeping of the law is a witnesse of the life of faith then to doe the things of the law as its an eternall rule of righteousnesse should also involve us in the curse and argue that we seeke to be justified by the law and so that we are fallen from Christ even as to be circumcised doth involve a man to bee a debtor to the whole law and argueth a falling from Christ and the grace of the Gospel for Antinomians contend that we are the same way freed from the morall law as it is a rule of Righteousnesse that we are freed from the Ceremoniall law But wee are freed under the paine of a curse and of falling from Chriâ—t and the grâ—ce of the Gospel from the literall observing of circumcision Act. 15. Gal. â— 1 2 â— 4. as the Ceremoniall Law is a rule of righteousnesse and if any should pretend the impulsion and leading of the Spirit not any letter of the Law and thereupon be circumcised and should renounce the law of â—eremonies as a rule of righteous walking as Antinomians professe they obey father and mother and love their brother and abstaine from Idolatry not because the Law is their rule or the letter of the Law swayeth their conscience but because the Spirit of Christ leadeth them if I say any upon this Spirit would be circumcised and eat the passeover and sacrifice Lambs and blood to God now this Spirit is no Gospel Sâ—irit but the spirit of Sathan leading such from Christ If then we are not to obey the Morall Law as a rule of life and righteousnesse but are fâ—â—ed from it the same way that we are freed from the Ceremoniall Law then to love God and our brethren in any notion should bee sinne as to be câ—rcumcised in any notion is to fall from Christ Act. 15. Gal. 5. Mr Towne has a strange evasion for this Page 138. The Spirit is free why will yee controule and rule it by the Law whereas the nature of the Spirit is freely to conforme the heart and life to the outward rule of the Law without the help of the Law as a crooked thing is made straight according to the line and square and not by thâ—m and thus while a believer serveth in newnesse of the Spirit the Spirit freely and cheerefully moving him and inclining him to keep the Law which is meerely passive herein they doe wickedly who hence take liberty to sinne Answ. 1. To doe the will of God meerely as commanded from the power of an outward commandement or precept in the word is but legall and brings forth but mixt obedience or finer hypocâ—isie saith Saltmarsh and Mr Town saith that it is to controule the free Spirit and to rule it by a Law and Familists of new England as the old Libertines say all verball Covenants or covenants expressed in words are covenants of works and such as strike men off from Christ and the whole letter of the Scripture holdeth forth a covenant of works and its dangerous to close with Christ in a promise of the Gospel because the promise is an externall created letter and the Spirit is all this is to make a battell and contrariety between the Word of God and the Gospel as written or preached and the Spirit whereas 1. that which the Scripture saith the Spirit of God saith the command and Gospel promise is the sense and minde of the holy Spirit for that the Scripture is qâ—ickned by the Spirit 2 Tim. 3.16 and the Word is the seed of God and of the new birth 1 Pet. 1.23 and mighty in operation and powerfull and sharper then a two-edged sword Hebr. 8.12 nor is it possible that any can believe the report of the Gospel because it is the Gospel-report but the arme of the Lord and the power of God in the Gospel must be revealed to them Esai 53.1 Ioh. 12.37.38.39 For Iohn saith the not receiving the report of the Gospel is judiciall blindnesse and unbeliefe when Ioseph dare not oppresse his brethren and Iob dare not lift his arme against the Fatherlesse because the sixth command saith thou shalt not murther this is but finer hypocrisie in Ioseph and Iob and a controuling of the free Spirit better believe David Psal. 119.6 Then shall I not be ashamed when I have a respect to all thy Commandements no doubt the Lord concurred freely with Adam in the act of obeying God in abstaining from the fruit of the forbidden tree if therefore Adam should obey God out of conscience to Gods command eat not he should either controule the free Lord in his working which none in conscience can say or then Adam must have been loosed from obedience to that command if yee eat yee shall die as we are now loosed from the Law and the second death though we break the Law according to the Antinomian way yea it s unconceivable how these that are under grace doe obey the Gospel enjoyning faith because the Lord â—esus commandeth them but they must sin in so doing because they controule the free Spirit of God in not obeying for the free impulsion of the Spirit but for the literall command of God for sure to controule
the free Spirit is sin and to obey for the letter of the command to Antinomians is to controule the free Spirit but its blasphemy to say that there is a contraiety between the letter of the Lords command either in Law or Gospel and the free impulsion of the Spirit working â—in us by grace to will doe and obey the command â—or to obey the voyce of the Lord in his Prophets and Apostles and to obey the Lord himselfe are all one in the word but this is the error of old Anabaptists and Enthysiasts to reject the word and all teaching by men and the word and to leane to the only immediate inspirations and free motions of the Holy Ghost and to doe or obey for any other teaching is the way of legall and law-men led by the letter not by the Spirit If any obey or doe Gods will out of by respects or for feare of punishment or hope of reward they doe not Gods will nor obey they from the power of an outward command nor doe they controule the free Spirit because the very letter and outward commandement enjoyneth inward spiriâ—uall sincere obedience farre from hypocrisie and forbiddeth in the sense of the letter of it all servile respects and service of God for hire Antinomians believe that the Law as the law doth ommand men to obey for fear of hell as a servant for beating obeyeth his Master or that it commandeth perfect obedience for hire of life eternall I doâ—bt not to say this is not far from blasphemy for the Law is spirituall and holy and good and most just it s a cleane and undefiled Law Psal. 119. Rom. 7. is the expresse and image of thâ— good acceptable and perfect will of God Rom. 12.2 then the Law as the Law can command no finer hypocrisie no servile no mercenary obedience for hire for the Law cannot command sin its true Luther saith that the Law compelleth men to obey God but he speaketh of the accidental operation fruit of the Law because of our sinfull disposition and of the condemning Law as it works on our corruption the holy Law commandeth no man to obey God wickedly 2. The letter of the Gospel carrieth to us and holdeth forth free grace openeth the bowels and heart of Christ calleth on the weary and loaden to come to Christ speaketh heaven glory and the promise in the wombe of it though it be but the foolishnesse of preaching of men yet it s the power oâ— God to salvation and there is such a Majesty so much of heaven in the womb and bowels of the word that as I never read or heard the like of it so I shall hate that Religion that joyns with popery to call it Ink-divinity and a letter and a legall servile thing so did the Libertines in Calvines time 3. All tendeth to this that we despise prophecying neglect the word commands promises covenant of grace and all these inferiour meanes and so praying experience conference hearing reading Sacraments because without the Spirit these are livelesse and dead for saith Towne the meanes are passive shall be also many restraints laid on the free Spirit of God But so we should not saile nor traffiâ—k we should not plew nor eare we should not watch the City nor build houses because all these are fruitlesse without the influence of a blessing from heaven if their meaning be that we are not to trust or rest on the meanes the word promises covenant of grace but to seek Christ himsâ—lfe in all these its good but then to seek Christ in his own way is not to controule his spirit as Mr Town phancieth Now what Town doth meane in saying that the Spirit freely conformeth the heart and life to the outward rule of the law without the help of the Law is heard to conjecture for â—f the meaning be that the Spirit needeth the heâ—p of the Law to make us know our sinnes to humble us and chase us to him who is the end of the Law then surely the Spirit by the help of the Law worketh these in us as God maketh cornes to grow by husbandry raine good soile and by nature his handmaide no man can say God works here without the help of the Law if the meaning be that the law of it selfe cannot convert a man to God Antinomians father most falsely such a dream on us nay the Gospel of it selfe cannot effectuate this without the Spirit But if the Spirit conforme us to the outward rule of the law then must the law be yet a rule of our obedience how are we then freed from the law as a rule of our obedience if the Spirit led us back to this rule And Rom. 3. Rom. 7. Gal. 3. 2 Cor. 3. where the Apostle speaketh of our freedome from the law he ever speaketh of our freedome from the law as it condemneth as it worketh wrath as it involveth us in a curse as it can justifie us or give life never as it doth regulate direct teach and lead us in the way of righteousnesse Mr Towne Pag. 9. What freeth a believer from the curse but because he is a new creature in Christ and is made personally perfectly and everlastingly righteous and the principall debt is obedience the failing wherein bindeth â—ver to the curse and death Answ. That new creature is sanctification not justificatification 2 Cor. 5.17 If any man be in Christ that is if he be justified hâ— is a new creature that is he is sanctified else by the Antinomian glosse the meaning must be if any man be justified in Christ he is justified in Christ Paul speaketh not so non sense 2. It is true we owe active obedience to the law as a debt but that is the dâ—bt of absoluteâ—y perfect obâ—dience how shall it follow that Christ has loosed us from all debt of active obedience because he has loosed us from a necessity of perfect active obedience under the paine of damnation but the Law as in the hand of Iesus the Mediator or the law 〈◊〉 spiritualized and lustered with Gospel law and free-grace and drawn downe to a Covenant of free-grace reqâ—ireth not exact perfect obedience under paine of losing salvation yea it requireth obedience as the poore man is able to give it by the grace of God that the man enter in the possession of life eternall but that he may have ransome-right by merit and conquest to heaven or to free justification in Christ the law cannot crave either legall or Evangelick obedience This then is no more a good consequence then to say Christ has by his death freed us from death and suffering as they are caused by the Law and satisfactory to justice therefore Christ hath freed us from death and sufferings in any respect Yea Paul showeth what Law it is that we are freed from Rom. 8.2 it is the Law condemning and killing called the law of sinne and death and he saith expressely Christ dyed for
the law ruling and directing and this law-ruling of it selfe giveth no grace to obey buâ— this is a calumnious consequence the promises of the Gospel in the letter giveth no grace to obey the Spirit bloweth when and wheâ—e â—e listeth and giveth grace freely to the gospel preached yet we reach not that any can beleeve and obey the gospel without the grace of Christ. 3. The law so is passive of it selfe to Christ to Adam in the sâ—ate of innocency in this sence that the law as the law commandeth obedience to both but containeth not any legall promise of giving grace to obey to either Adam or Christ As the Gospel containeth a promise of bestowing grace to beleeve in all the elect Now if this be the cause why the justified are freed from the law as a rule of Righteousnesse because there is no legall promise made to them by which they aâ—e inabled to keep the law then was Christ Ieâ—us and Adam in his innocency freed from the law as a rule of Râ—ghteousnâ—sse which is most absurd for the law as the law commanded Christ to fuâ—fill all righteousnesse Matth. 3.15 but so did it Adam â—uâ— show a legall promise made to Christ by the law that he should have grace to obey the law indeed the Lord promâ—sed hiâ— the Spirit above measure but this was no law-promise So God created Adam according to his own image with perfect concâ—eated strength and power to keep the law but the law as the law made no promise to Adam that hâ—e should be kâ—pt in obedience But if this be called action or activitie in the law to rule guide direct and command obedience as a rule then the law is no wise passive it s more then the Kings high-way No way cryeth to the conscience of the traveler this is the way no Kings way showeth the traveller his errour as the law in its directing ruling and teaching power breaketh in upon the conscience and declareth to the justified man the way he should walk in and convinceth him of his unrighteousnesse and dayly faults Towne pag. 10. The Law wrappeth every man in sinne for the least transgression so that while a man remaineth a sinner hee necessarily abideth under this fearfull curse Answ. Still Antinomians bewray their engine If wee say even being justified we have no sinne we lye and who can say I have cleansed my heart I am pure from sinne and There is not a just man on earth that sinneth not 1 Ioh. 1.10 Prov. 20.9 Eccles. 7.20 Then there cannot bee a man on earth but he is under the curse of God but Antinomians say and that truly that the justified persons are freed from the curse then they have no sinne nay they cannot sinne by their arguing for they will have the curse essentially and unseparably to follow sinne which is most false sinne dwelleth in all the justified so long as they are here but they are here delivered from the curse Our deliverance from misery and the bondage of the law is two fold as our misery is twofold 1. There is a guilt of sin or our obligation to eternall wrath and all the punishments of sinne according to the order of justice by the law of God The other misery is the blot of internall guilt of sin by which sin dwelleth in us by nature as a King and lord Tyrant awing us by the law of sinne In regard of the former Christ is our Saviour meritò by the merrit of his death in regard of the latter Christ is our Saviour efficacia by giving us the holy Ghost and faith to lay hold on Righteousnesse in Christ and grace to walk holily before him In regard of the former wee are freely and perfectly justified and pardoned at once from all sinnes in our person and state through the sence of this and in regard of deliverance from temporall judgements and doubtings and fears of eternall wrath eveâ—y day while we seeke dayly bread we desâ—â—e â—hat our sinnes may be forgiven nor is this prayer a temporâ—rie pattern that perished with Christ as some perveâ—sly 〈◊〉 for Peter aâ—ter the Lords ascention saith to Simoâ— Magus Act. 8.22 pray God if perhaps the thought of thine heart may â—e forgiven thâ—â— In regard 〈…〉 are saâ—ctified by dâ—gâ—ees nâ—ver 〈…〉 sin is removed in 〈…〉 thâ—reof in justification only sin â—welleâ—h in us while we aâ—â— here In regard of the â—ormer miserie faith in Christ is the only 〈◊〉 and way to gâ—t out of our bondage and misery in â—egaâ—d of the â—â—â—ter Râ—pentance and the whole trace of our new obedience are the the means to escape out of this miserie nor do we make acts of sanctification compartners and joynt causes or conditions in the work of justification for this is from Christ alone solely immediately as by looking on the brazen serpent onely the stung Israelites were cured Nor doth weeping or acts of mens obedience move the Lord to wash justifie and pardon our sinnes but repentance and new obedience are means tending to our escaping out of the latter bondage as the rising of the sunne is a way to the full noone-light day though we can attaine to no Meridian nor full noone day of sanctifications while the body of sin keepeth lodging in us in this life but the Law of works is not so enwrapt and entwined together as Mr. Towne dreameth that if a man lay hands on any even the least linke he inevitably pulleth the whole chaine on himselfe as hee that is circumcised Gal. 5. made himselfe debter to the whole Law For circumcision not only in the matter of justification but also of sanctification is now unlawfull So to repent and love the brethren to obey our parents as looking thereby for remission of sinnes should be unlawfull and a falling from Christ but in the matter of Sanctification and of testifying our thankfullnesse to Christ for the work of our redemption and as the way to the possession of the kingdome they are noâ— unlawfull but commanded as necessary duties by which an entrance is ministered to us into the heavenly kingdome Yea our holy walking since it is no merit but a fruit of grace and a condition required in such as are saved and have opportunitie to honour Christ that wâ—y taketh not away the freedome of Grace for where the Scripture saith wee are sâ—ved by Grace without works as Tit. 3 Ephes. 2. salvation is spoken of there in regard of the title right jus or claim the Saints have to heaven excluding all merits of works our obedience is not full compleat and perfect only they are counted so and accepted in Christ Phil. 4.18 Heb. 13.15 16. Col. 3.17 Mr Towne answereth with other Antinomians The just and wise God who accepteth every thing by due weight and measure as it is found to bee hee doth not nay cannot account that which is but inchoat and partiall for full and compleat obedience nor can it stand with justice
heaven 2. There should have been no Gospel no actuall redemption on earth no Gospel-song of Ransomed ones in heaven Worthy is the Lambe c. Had sinne never been there had never been one whisper nor voyce in heaven of a Lambe sacrificed and slaine for sinners there had been no Gospel-tune of the now-eternall song of free grace in heaven there had been silence in that blessed Assembly of the first borne of any Psalme but of Law-musicke men obeyed a Law without being in debt to the grace of a Mediator and therefore they live eternally 3. Grace free grace should never have come out on the stage as visible to the eye of Men and Angels 4. If sinne had never broken in on the world the Guests of free grace that now are before the throne and once were foule and uggly sinners on earth Mary Magdalene with her seven Devils Paul with his hands once hot and smoaking with the bloud of the Saints and his heart sicke with malice and blasphemy against Christ and his followers and the rest of the now-whit and washen ones whose robes are made faire in the bloud of the Lambe and all the numerous millions which none can number whose heads now are warmed in that best of lands with a free crowne and are but bits of free grace should not have been in heaven at all as the free-holders and tenants of the exalted Redeemer the man Jesus Christ there had not beene one tenent of pardoning mercy in heaven But O what depth of unsearchable wisdome to contrive that lovely plot of free grace and that that River and Sea of boundlesse love should runne through and within the banks of so muddy Inkie and polluted a channell as the transgressions and sinnes of the Sonnes of Adam and then that on the sides and borders of that deepe River should grow green budding and blooming for evermore such Roses and Paradice-Lilies smelling out heaven to Men and Angels as pardoning mercy to sinners free and rich grace to traitors to the crowne of heaven the God-love of Christ Jesus to man Come warme your hearts all intellectuall capacities at this fire O come ye all created faculties and smell the precious ointments of Christ O come sit down under his shaddow tast and eat the apples of life O that Angels would come and generations of men and wonder admire adore fall down before the unsearchable wisdom of this Gospel-art of the unsearchable riches of Christ. 13. If then love and so deep Gospel-love be despised broken men sleighting surety-love and marriage-love and then dying in such a debt as trampled on Covenant-love bloud-love must be areasted with the saddest charge of Gospel-vengeance I would have saved you and yee would not be saved comming from the mouth of Christ must be a seale to all the curses of the Law and a vengeance of eternall fire beyond them But we either in these sad times will have the grace of Christ a Cypher and yet to doe all things which is the Antinomians wanton licentiousnesse or free will to doe all things and grace to doe nothing but that nature should be the umpire and Soveraigne and grace the servant and vassell which is the Arminians pride for feare they be beholden to Jesus Christ and hold heaven on a writing of too free grace sure the Gospel goeth a middle way and the difference of Devils white or black should not delude us for both are black and tend to the blacknesse of darkenesse and shift the soule of Christ and break up a new North-west way to heaven that our guid to glory may not be the Captaine of our salvation who brings many children to glory but either loose licence without Law or lordly pride without Gospel-grace Now the very God of peace establish us in his truth and in such a thorny wood of false Christs and false Teachers give us the morning-star and his conduct to glory who knows the way and is the way the truth and the life Yours in the Lord Iesus S. R. A TABLE OF THE Contents of the Treatise OPening of the Words Pag. 1. It is good in our minde to act our sufferings ere they come Pag. 2.3 Parts of the Text. Pag. 3. Five particulars touching Christs soule-trouble 3. How pure and heavenly Christs affections are 3.4 Our affection are muddy 4.5.6 The perfection of Christs affections 4.5 What peace Christ had with his soule-trouble 6. A troubled soule consisted with the personall union and how this must be and how it can be 7.8 God exacted not satisfaction for sinnes by necessity of nature 8. The way of grace how lovely 9. Christ in soule-trouble and yet the union not dissolved 9. Familists teach that Christ is incarnate in beleevers 10. Christ suffered in his soule kindly and not by concomitancie only 11. Christs precious soule lyable to suffering 11. We are to beare death patiently seeing Christ dyed 12. No wonder all things bee lyable to change since Christ was in soule-trouble 12.13 What love in Christs undertaking for us 13. Christ cast up his accounts and saw what hee was to give out and what to get in in his suffering for us 14 Loves way of saving man 14 Our softnesse and selfe-wisdome in suffering 15.16 Our mis-judging of God under the crosse 16 Our coldnesse of love to Christ. 17 Evangelick love is more then Law-love 18 Sinnes against love are wounding 18 What a soule troubled for sinne is 19 Christs being over-clowded incomparably the greatest soule-trouble that ever was 19 Christ was to bleed for sinne as sinne 21 According to the fulnesse of the presence of the God-head so heavie was Christs love 21 Antinomians errours touching the nature of sinne 23 Antinomian errours touching doubtings sorrow for sinne confession c. 23.24 D. Crisps Libertinisme that Paul Rom. 7. personateth the person of a scrupulous man and had no reall cause to sorrow for feare or confesse sinne 24.25 M. Archer in the like errour 25.26 Trouble of unbeliefe for sinne is sinnefull 26 Some fits of the ague of the Spirit of bondage may recurre and trouble a beleever 26.27 Loves-Jelousies and doubting argue faith 27 Doubting may consist with faith 27 Dangerous and unsound positions of Antinomians touching trouble for sinne in the justified 28 Doubtings proveth not a soule to be under a covenant of works 29 The Jewes under the Old Testament justified might be troubled in soule for sinne as we they and we justified by the same grace 29 Trouble for sinne is and ought to be in those who are delivered from obligation to eternall wrath 30.31 No Law-wakening in us by nature 32 How the Saints need joy after sin rather then after affliction 33 Sinne is pardoned otherwise then in removall of obligation to eternall wrath 34 The double dealing of Antinomian Preachers in confession of sinnes in publick their confession being onely in regard of unbeleevers mixed with beleevers 34 A two fold pardon of sinne 1. A relaxation from eternall 2. From
first morning and dawning of election ibid. The Arminian hope and comfort and their wild Divinity not in Scripture 428.429.430 The Lords generall good will to save all and every one comfortlesse 432.433 The fountaine good will of God separateth elected persons from others 4â—2 433 Arminians resolve all in mans will and merits 434.435 Paulâ—s out-cry O the depth opened 435.436 Onely free grace not freewill maketh one to differ from another 437.438 The abundance of grace 439 440 All love especially a three fold effectuall in God no lip love in him 440 441 Christs love cannot mis-carry ibid. Very active 442 Ten objections from feare of Reprobation and sinne that seâ— me to hinder beleeving removed 4â—3 â—44 445 Christ can draw as guilty as thou art 447.448 The person to whom we are drawne most considerable from severall excellencies in him 449.450.451.452 Christ a home and rest 451 Three parts of Christs compleatnesse 1. His fulnesse 453 2. His primacy 453.454 3. His excellencie 454.455.456 Resisting of Christ a high sinne 457 Christ good at drawing of sinners ibid. 458.459 Resisting a great sinne 459.460 Marks of a meere Moralist 461.462 Errours of Libertines touching Free will 462.463.464 What activitie we have in our conversion 464 The faculties of the soule not destroyed 464.465 Grace inherent in us not the person of the Holy Ghost 464.465.466.467 The Blasphemy of the Libertine H. Nicholas who said he was Godded ibid. The union of the Holy Ghost with the Saints not personall 467.468.469 Grace and Free will joyned in acting in a fourefold sense 468 469.470 The covenant of grace how conditionall 471.472.473 Crispe refuted 472.473.474 Differences betweene Law and Gospel 472 Grace in the Old Testament and Justification the same in Nature with that in the New Testament 474 47â—.476 How faith is a condition of the Covenant 476.477 How grace acteth in all Christs Members 479. â—80 Christ onely not any creature Man or Angel can calme a disquieted soule 480.481 The Lords deniall of grace falleth under a three-fold consideration 481.482.483 The freedome of grace evidenced in Angels 482 In the conversion of men 483 48â— We are to pray when under indispositions we cannot ibid. Flesh and Spirit in their up's and downes 485.486 In what cases God usâ—th to withdraw ibid. We are to stirre and blow grace our selves 486.487 How we sinne in not doing though actuall predâ—terminating grace be not in our power 487.488.489 How we leave God ere he leave us 489 How we are to beleeve that God will joyne his influence of actuall grace 489.490 Grace not a Morall sparkle 490.491 Mens impotencie to come to Christ wilfull ibid. The condition of Christs drawing 492.493 Christs and our leaving of the earth and the reasons 493.494.495 Christs dying a speciall ground of Mortification 496. â—97 To be crucified to the World what it is 497.498 How base the earth is to a Saint ibid. Antinomian Mortification fleshly and refuted 490.491.492 Libertines and Antinomians compared together from some passages of Calvine Instruct. advers Libertinos 500 501.502.50â—.504.505.506 Sinnes of the Justified to Antinomians no sinnes 502.503 Sense and feeling of sinnes to Antinomians 503.504 How a Convert cannot fall in the same sinne againe 506.507 Sorrow for sinne habituall in the Saints contrary to Saltmarsh 507.508.509 Mortification not an act of Faith 509.510.511 Mortification personall Physicall reall not the Antinomian imputative and apprehensive Mortification refuted 509.510.511 Antinomians deny sinne to be in the justified 512.513 The fleshly distinction of Denne and other Antinomians of sin in the conscience and sinne in the conversation refuted 513.514 Mortification is in abstaining from sinne and in the remissenesse and faintnesse of the powers of the soule to act sinne 516.517.518 To live by Faith includeth sanctification ibid. A sinner as a sinner not humbled is not to beleeve applicatorily 518.519.520 Holinesse and Morall vertues much different 520 521 To adde to Antinomian Mortification is to adde to Christ. 521.522 Eight Queries propounded to Antinomians touching the Law Enthysiasmes Gospel-commands sinnes of the justified c. 522.523 Divers Manifestations of Christs deadnesse to the world 524.525 The Lords various dispensation in leading some to heaven in flowings of free grace others in low desertions 525.526 Christ strong to save 528 Minded us much in death 528.529 The World a weake thing to Christ. 529.530 Christ strong on the Crosse. ibid. Providence most speciall in excellent things 530.531 A three-fold excellency of the working of Christ on the Crosse. 531.532 Christ drawes sinners 1. Lovingly 532 2. Suffering paine ibid. 3. Strongly 532.533 Compleatly Ibid. 5. Finally dying and drawing 533.534 What it is to be lifted up from the earth 534.535 The Scriptures deepe plaine not obscure why wee accuse them 535.536 Christs dying ibid. The kind of his death 537.538 Seven considerations of Christs dying 537 538.5â—9 Christs love went to death with him ibid. Christ willing to die and must dye ibid. A wondring that Christ should dye ibid. Reason would say Christs body should be precious as the Sunne ibid. It s much that Christ should part with life 5â—9 Three ingredients in Christs death 1. The curse 2. Merit 3. Divine acceptation 540.541 Foure sad conditions in the ransome that Christ payed 541 1. A man given for a man 2. A King for a servant 3. A King handled as a slave ibid. The ransome given must die 542 Death the end of Christs labours ibid. Christs victory in dying 543 His welcome 544 Comforts to dye from the dying of Christ. 544.545 Christ had good hap to the Crosse. ibid. Death perfected Christ. 546 547 Life lame without the life hid with Christ. 547.548 Reall Mortification pressed from Christs death 545.546 Comfort of pardon from Christs death 549 Sinne sweet suffering for sinne sad 550 In the kind of Christs death three Characters 1. Paine 2. Shame 3. A Curse 550.551 In the paine of Christs death three 1. Violence ibid. 2. Slownesse of dying ibid. 3. Many degrees of life taken from Christ. 550.551.554 How Christ was capable of shame ibid. 555 How not 555.556 How shame penall might stand â—ith the dignity of his person 557.558 How Christ was a curse 558.559.560 Death naturall and violent 561 Indifferent accidents of death 562 How a man is ripe for death 562.563 Our errors and fancies touching the Crosse. 564.565 The bloud not dryed off Christ while he was in heaven ibid. We condemne the wisdome of God in our murmuring under the Crosse. 566 How farre we may chuse our owne Crosse. 567 The circumstances that fall in our crosse dressed by infinite wisdome 567.568 That a blessed Spirit take on him to bee a cursed sinner admirable 571.572 Wee are not freed from the Law as a rule of righteousnesse 572.573 Neither Law nor Gospel obligeth a beleever to Sanctification by the Antinomian way 574.576 We are no more under the Gospel nor under the Law by the Antinomian way 574.575 Antinomians enemies to close walking with God 575.576 Men naturally are not
peace 2. How with the personall union 3. What cause there was 4. What love and mercy in Jesus to be troubled for us 5. What use wee must make of this 1. Pos. This holy soule thus troubled was like the earth before the Fall out of which grew roses without thorns or thistles before it was cursed Christs anger his sorrow were flowers that smelled of heaven and not of sinne All his affections of feare sorrow sadnesse hope joy love desire were like a fountaine of liquid and melted silver of which the bankes the head-spring are all as cleare from drosse as pure Chrystall such a fountaine can cast out no clâ—y no mudde no dirt When his affections did rise and swell in their acts every drop of the founâ—aine was sinlesse perfumed and adorned with grace so as the more you stirre or trouble a well of Rose-water or some precious liquor the more sweet a smell it casts out Or as when a summer soft wind bloweth on a field of sweet Roses it diffuseth precious and delicious smells through the aire There is such mudde and dregs in the bottome and banks of our affections that when our anger sorrow sadnesse feare does arise in their acts our fountaine casteth out sinne Wee cannot love but wee lust nor feare but wee despaire nor rejoyce but wee are wanton and vaine and gaudie nor beleeve but wee presume wee rest up wee breath out sin wee cast out a smell of hell when the wind bloweth on our field of weeds and thistles our soule is all but a plat of wild-corne the imaginations of our heart being onely evill from our youth O that Christ would plant some of his flowers in our soule and blesse the soyle that they might grow kindly there being warmed and nourished with his grace If grace be within in sad pressures it comes out A Saint is a Saint in affliction as an hypocrite is an hypocrite and every man is himselfe and casts a smell like himselfe when he is in the furnace Troubled Christ prayes Tempted Job beleeves Job 19.25 The scourged Apostles rejoyce Act. 5.41 Drowned Jonah looks to the holy Temple Jonah 2.4 2. Christs affections were rationall reason starts up before feare reason and affection did not out-run one another Joh. 11.33 when Christ sees his friends weep hee weeps with them and that which is expressed in our Text by a Passive Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soule is troubled is there expressed by an Active Verb Hee groned in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hee troubled himselfe Hee called upon his affections and grace and light was Lord and Master of his affection's There was in CHRIST three things which are not in us First The God-hâ—ad personally united with a Man and a Mans soule had an immediate influence on his affections This was Christs personall priviledge and to want this is not our sinne to have it was Christs glory But the nearer any is to God the more heavenly are the affections Secondly When God framed the humane nature and humane soule of Christ hee created a more noble and curious piece then was the first Adam It is true hee was like us in all things except sinne and essentially a man but in his generation there was a cut of the art of heaven in Christ more then in the forming of Adam or then in the generation of men suppose man had never sinned as Luk. 1.35 The power of the most High shall over-shadow thee never man was thus to be borne Whence give me leave to think that there was more of God in the humane nature of Christ as nature is a vessel coming out of the Potters house then ever was in Adam or living man though man had never sinned And so that hee had a humane soule of a more noble structure and fabrick in which the Holy Ghost in the act of sanctification had a higher hand then when Adam was created according to the image of God though hee was a man like us in all things sinne excepted 3. Pos. Undeniably Grace did so accompany Nature that hee could not feare more then the object required Had all the strength of men and Angels been massed and contemperated in one they should have been in a higher measure troubled then Christ was So how much trouble was in Christs affections as much there was of reason perfumed and lustered with grace Hee was not as man in his intellectualls wise or desirous to be wise as Adam and Evah and men now are taken with the disease of curiosity above what was fit So neither were his affections above banks hee saw the blackest and darkest houre that ever any saw suppose all the sufferings of the damned for eternity were before them in one sight or came on them at once it should annihilate all that are now or shall be in hell Christ now saw or fore-saw as great sufferings and yet 1. beleeved 2. prayed 3. hoped 4. was encouraged under it 5. suffered them to the bottome with all patience 6. rejoyced in hope Psal. 16.9 Now our affections rise and swell before reason 1. They are often imaginary and are on horse-back and in armes at the stirring of a straw 2. They want that clearnesse and serenity of grace that Christ had through habituall grace following nature from the womb 3. Wee can raise our affecâ—â—ons but cannot allay them as some Magicians can raise the Devill but cannot conjure or command him or some can make warre and cannot create peace It is a calumnie of Papists that say that Calvin did teach there was despaire or any distemper of reason in Christ when as Calvin saith Hee still beleeved with full assurance And this extremity of soule-trouble was most rationall coming from the infallible apprehension of the most pressing cause of soule-trouble that ever living man was under 4. Pos. Christ had now and alwayes Morall peace or the grace of peace as peace is opposed to culpable raging of Conscience First Hee never could want faith which is a serenity quietnes and silence of the soule and assurance of the love of God Secondly Hee could have no doubting or sinfull disturbance of mind because hee could have no conscience of guilt which could over-cloud the love and tenderest favour of his Father to him But as peace is opposed to paine and sense of wrath and punishment for the guilt of our sinnes so hee wanted Physicall peace and was now under penall disturbance and disquietnesse of soule So wee see some have peace but not pardon as the secure sinners 1 Thes. 5.3 Secondly Some have pardon but not peace as David Psal. 38.3 who had broken bones and complaineth vers 8. I am feeble and sore broken I have roared by reason of the disquietnesse of my heart And the troubled Church Psal. 77.1 2 3 4. Some have both peace and pardon as some like Steven that are so neare to the Crowne as they are above any challenges of Conscience
shall enter into joy at last c. Now all this is but a turning of Faith into wantonnesse whereas Faith of all graces moveth with lowest sayles for Faith is not a lofty and crying but a soft moving and humble grace for then Davids being moved and his heart smiting him at the renting of King Sauls garment should be under a covenant of works and so not a man according to Gods owne heart for a smitten heart is a troubled soule David Abraham Rom. 4. and all the Fathers under the Law were justified by the imputed righteousnesse of Christ apprehended by Faith as we are Rom. 4.23 Now it was not written for Abrahams sake onely that it was imputed to him Vers. 24. But for us also c. David ought not to have been troubled in soule for sinne for his sinnes were then pardoned nor could the Spirit of the Lord so highly commend Josiahs heart-melting trouble at the reading and hearing of the Law nor Christ owne the teares and Soule-trouble of the Woman as comming from no other spring but much love to Christ because many sinnes were pardoned if this Soule-trouble for sinne had argued these to bee under the Law and not in Christ nor can it be said that the Saints of old were more under the Law then now under the Gospel in the sense we have now in hand that is that we are to be lesse troubled for sinne then they because our justification is more perfect and the blood of Christ had lesse power to purge the Conscience and to satisfie the demands of the Law before it was shed then now when it is shed or that more of the Law was naturally in the hearts of David Josiah and the Saints of old and so more naturally unbeliefe must be in them then is in us by nature under Gospel manifestations of Christ. Indeed the Law was a severer Pedagogue to awe the Saints then in regard of the outward dispensation of Ceremonies and Legall strictnesse keeping men as malefactors in close prison till Christ should come But imputation of Christs righteousness and blessedness in the pardon of sinne and so freedome from Soule-trouble for eternall wrath and the Lawes demanding the Conscience to pay what debts none were able to pay but the Surety onely was one and the same to them and to us as Psal. 32.1 2. compared with Rom. 4 1 2 3 4 5 6. and Psal. 14. with Rom. 3.9 10 11 12 13 14.19.20 and Gen. 17.9 cap. 22.18 Deut. 27.26 with Gal. 3.10 11 12 13 14. Heb. 6.13 14 15 16 17 18 19 20. Who dare say that the beleeving Jewes dyed under the curse of the Law Deut. 27.26 For so they must perish eternally Gal. 3.10 For as many as are of the works of the Law are under the curse Then there must be none redeemed under the Old Testament nor any justified contrarie to expresse Scriptures Psal. 32.1 â— Rom. 4.1 2 3 4 5 6. Gal. 3.14 Act. 15.11 Acts 11.16 17. Rom. 10.1 2 3. Now Acts 15.11 We beleeve that through the grace of the Lord Jesus we shall be saved as well as they And as they were blessed in that their transgression was forgiven and their sinne covered and that the Lord imputed no iniquity to them Psal. 32.1 2. our blessedness is the same Rom. 4.6 7 8. and Christ as he was made a curse for them so for us that Gal. 3.14 the blessing of Abraham might come on us the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith And God sent forth his Sonne made of a Woman made under the Law for the Jewes who as heires were under Tutors as we are under the Morall Law by nature that we might be redeemed by him That wee who are under the Law might receive the adoption of Sonnes Gal. 4.1 2 3 4. And God gave the like gift to the Gentiles that he gave to the Jewes even repentance unto life Acts 11.16 17. Then the Law could crave them no harder then us and they were no more justiâ—ied by works then we are Yea following righteousnesse they attained it not because they sought it not by faith but as it were by the works of the Law for they stumbled at the stumbling stone that was layed in Sion Rom. 9.31 32 33. And they being ignorant of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves to the righteousnesse of God Rom. 10.1 2 3. and so came short of justification by Grace so doe we If then to the justified Jewes There was no Law no transgression and so no trouble for sinne all trouble of Conscience arising from the obligement of the Law as it must bee because they were freed from the curse of the Law and justified in Jesus Christ by his Grace as we are then were they under no smiting of heart nor wounding of Conscience more then we are which is manifestly false in David and in Josiah and many of the Saints under the Old Testament Hence what was sinnefull and unbeleeving Soule-trouble for sinne to them must be sinnefull Soule-trouble to us in the same kind The Law did urge the Jewes harder then us in regard of the Mosaicall burden of Ceremonies and bloody Sacrifices that pointed out their guiltinesse except they should flee to Christ 2. In regard of Gods dispensation of the severer punishing of Law-transgression and that with temporarie punishments and rewarding obedience with externall prosperitie 3. In urging this Doctrine more hardly upon the people to cause them not rest on the letter of the law but seeke to the promised Messiah in whom onely was their righteousnesse as young heires and minors are kept under Tutors while their Non-age expire but 1. Who dare say that the Saints under the Old Testament who lived and dyed in the case of remission of sinnes of salvation and of peace with God Gen. 49.18 Psal. 37.37 Psal. 73.25 Prov. 14.32 Isai. 57.1 2. Hebr. 11.13 Psal. 32.1 2. Micha 7.18 19. Isai. 43.25 Jerem. 50.20 Psalm 31.5 and were undoubtedly blessed in Christ as we are Psal. 119.1 2. Psalm 65.4 Psalm 1.1 2 3. Psal. 144.14 15. Psal. 146.5 Job 5.17 Psalm 84.4 5. and dyed not under the curse of God or were in capacity to be delivered by Christ after this life from the wrath to come and the curse of the Law 2. That they were to trust to the merit of their owne works or seeke righteousnesse in themselves more then we 3. Or that they beleeved not or that their Faith was not counted to them for Righteousnesse as it is with us Gen. 15.5 6. Rom. 4.3 4 5 6 7 8. Psal. 32.1 2. 4. Yea they beleeving in the Messiah to come were no more under the Law and the dominion of sinne then wee are Rom. 6.6 7 8 9. Rom. 7.1 2 3 4 5 6 7. Rom. 8.1 2. Micha 7.18 19. Isai. 43.25 Jer. 50.20 Psal. 32.1 2. but under grace and pardoned and
for the truth of Christ may have a naturall and conditionall desire and inclination to live though his living be contrary to the Lords revealed will commanding him to seale the Gospel with his bloud and to confesse Christ before men 3. If the brother sonne daughter wife or friend that is as a mans owne soule Deut. 13.6 blaspheme God yea if father or mother doe it Deut. 33.8 9. yet is a father oblieged to stone the son or daughter the son being a Magistrate or a Levite and Priest to judge according to law the Priests lips should preserve knowledge Mal. 2.8 that his father or mother ought to be stoned to death yet ought not father or sonâ—e to lay aside that naturall desire of being and life to sonne father brother which the law of nature in the fifth Command doth require especially the desire being conditionall with submission to Gods will as the desire of Christ is here and the Command to stone the blasphemer that the father stone the son the son the father being positive and though founded on the law of nature that a man preferre his Lord Creator and God before sonne or father and mother yet are they not precepts of the law of nature such as is the precept of nature that a man desire his owne life and being the father the life and being of the son Asser. 5. The apparent opposition for it is not reall is rather between Christ's sensitive and his sinlesse meere naturall desire and affection and his reasonable will then his will and the will of God Nor can any say there is a fight or jarring between the conditionall desire of Christ subjected in the same act of praying to the Lords decreâ— and the resolute and immutable will of God The Law of God because holy and spirituall doth require a conformity between all the inclinations and motions of our soule and the law of nature but an absolute conformity betweene all our inclinations and every positive command of God such as was the Lords command that Christ should die for sinners is not required in the Law of God If Adam submit his naturall hunger or desire to eat of the forbidden tree to Gods Law and eat not there is no sinfull jarring between his will and Gods positive Law Thou shalt not eat of the tree of Knowledge of good and evill It becomes us as Christs example goeth before us to submit in the hardest and most bloodie providences to the straight and holy will of God 1. Christ prâ—â—esseth he hath no will divided from Gods will he layeth down his glory his heaven his life his fruition of the sweet influence of an highest vision love presence feeling of God in a personall union at the feet of God that the Lord may carve and cut and dispose of him and his blood as he thought good 2. All the difficulty in us in whom dwelleth a body of sinne is to answer the objections that flesh and blood hath against a sad providence which I will labour to doe and then give some rules for direction Obj. 1. This is a bloody and rough way that the Lord leadeth his people that they drink wormwood and gall of blood and not tears onely Ans. Providence is full of mysteries let the way be shame the crowne is glory and the present condition be hell the end is heaven Providence is a hand-writing of mercy though we cannot ever read it more then Belshazzar could read his bill of justice we see a woman with child but cannot tell whether it be a living or a dead birth shee shall bring forth or whether the child shall be base and poor or honourable and renowned ere he die The births in the wombe of providence are invisible to us out of the ashes of a burnt and destroyed Church the Lord raiseth up a Phenix a Kings daughter a Princesse that shall rule the Nations with a rod of iron a Zion that hath the strength of an Vnicorne yea Iacobs seed shall be in many waters his King shall be higher then Agag and his Kingdom shall be exalted God brought him out of Egypt Num. 24.7 8. Christ breweth the water of life out of drinke of gall wormwood and blood if the head be gold as Christ is the body cannot without great incongruity be base clay Obj. 2. But all go wrong confusion and vastation lye on the people of God Ans. To him who sitteth on the Throne and gives Law and Judgement to the most unconstant things imaginable the waves of the Sea and orders them and rules a Sea of glasse a brittle and fraile thing and a Sea of most unnaturall confusions a Sea mingled with fire nothing can be out of order hell the Beast and Dragon that make warre with the Lambe the laying wast the holy City the killing of the Witnesses are all orderly means ranked by the Lord whose Armies cannot reele nor spill their march when he drawes them up to the execution of his wife decrees the confusion is to our eye but judgement law and order there are though not visible to us Who can pull him out of his invisible and high Throne of wisedome counsell and power it may be he sits not alwayes on his Throne of justice Obj. 3. But what a providence is it that those that open their mouth against heaven are fat and shine and prosper and those that fear God are plagued every day and killed all the day long and counted as sheepe for the slaughter Answ· 1. Offend not against the generation of the children of God as if it were lost labour and as good to sow wheat in the Sea as serve the Lord and walk mournefully before him you see their work but not their wages 2. It is painfull to trace providence in all its wayes circuits bout-gates lines turnings But 3. surely in the end God turneth the tables â—he maketh all odds equall the emptie bucket goeth downe the full cometh up 4. The Lord hath set the wicked in a chaire of Gold but on the top of a house and rouling stone above the mouth of a pit ten hundred fathom deep This is a jogging and slippery condition 5. They slip away to eternity and to Hell in a moment 6. Their happinesse is a golden dream Psal. 73.12 13 c. Obj. Meanes faile men chanâ—e creatures are weake Answ. So long as Christ changeth not and your Head liveth and stirreth the helme of heaven and earth all must be well if all life all health and so much as eternall life be in the Head how can the heart ake or quake except it first create and then fancie fears and doe not really suffer Obj. 5. Our Kingdomes strength is gone we cannot subsist Ans. Col. 1.17 18. In Christ all things subsist he is the head of the body the Church Faith is the substance Budeâ—s the boldnesse and fortitude Beza the firme and constant expectation the Syrian and Arabian the confident
because I cannot comprehend infinite Jesus Christ. Rule 11. Christ is not so intent and heart-bended on freedom from death and this black and sad hour but he reverences a higher providence that Gods will be done so are we to look to providence and we are not to stumble at an externall stroake in sad occurences when Iob 9.22 God destroyeth the perfect and the wicked And he furbishes his Sword Ezek. 21.3 and saith I will draw out my sword out of its sheath and will cut off from thee the righteous and the wicked Then 1. Arise goe downe to the potters house Jer. 18. The earth is Gods work-hâ—use for clay good and bad are equally on the wheeles Christ as punishable for our sinnes though a vessell of burning Gold is under art Soveraignity rolles about three in one wheele the Blaspheming the Repenting Thiefe and Christ who is Uertue Grace yea Glory in the midst An elect and a reprobate man may bee both sewed in the same winding-sheet they may touch others skins in the same grave but they are not rolled in in the same hell Yea Cham is saved in the Arke but as the uncleane beasts are hee is preserved from drowning but reserved to cursing 2. There is a providence of grace as there is in God a speciall love of free-grace the good and the bad figs are not in the same invisible basket there is a Pavilion a Cabinet of silke in Gods privie Chamber seene to no eye Psal. 27.5 And upon all the glory shall be a covering Esai 4.9 Christs free and invisible love is a faire white webbe of gold that a Saint is wrapped in in the ill day Where is he he is hid yet he goes through the sieve and sifted he must be but not a graine of him falles to the earth Amos 9.9 3. There have been questions about the Prerogative of Kings and the Priviledge of Parliaments too but undeniably in the Market-roade of Providence the Lord hath kept a Prerogative Royall of justice to himselfe to cut off the innocent and righteous with the wicked in temporall judgements 2. And of speciall grace of Providence when the godly man is blacked with a death-marke and condemned to die Gods Prerogative sends him a reprievall of grace above the law and current of providence Esai 38.5 Ezechiah saith the high Land-lord is summoned to slit and remove yet he shall dwell in his Farme of clay fifteene yeares 3. This Prerogative dispenseth with fire not to burne with the Sea not to ebbe and flow so long as the soles of the feet of Christs bride are upon the new-found sands in the heart of the Sea Yea with hungry Lyons not to eat their meat when they have no food but the flesh of Daniel beloved of the Lord. Christ here commits himselfe unto an unseen Soveraignty For Abraham to kill his owne onely begotten sonne of promise to reason it s a worke of God but it s a providence of non-sence Neither Law nor Gospel for ought that reason can see shall warrant it yet Soveraignity commands it and that 's enough Afflictions of trialls such as the prosperitie of the wicked and the trying sufferings of the godly seeme more to contradict Gods promises and revealed will in the Word then any other visitations of God therefore beside that they require patience they must have faith in an eminent manner To beleeve infinite wisdome can tye the murthering of Isaak by his owne Father against the Law of Nature as it seemes with the Gospel which cannot command unnaturall blouds must require much faith Rule 12. Christ declares when matters are at the worst there is good will for him in the done will of God it s an objection to sense and to sinlesse Nature in Christ-man O doest thou not see sad and four-faced death is not thy soule thy darling in the power of dogs hath not hell long and bloody teeth is not the furnace the oven of the Lords highest indignation for the sins of all the chosen of God very hot when the flames of it makes thee a troubled soule and causes thee to sweat out blood what blood shall be lâ—ft for scourging for the Iron nails of that sad crosse True saith Christ I have God knowes a heavy soule my strength is dried up like a potsheard This cup casteth a savour of hell and fiery indignation a sight of it would kill a man yet I 'le drinke it the good and just will of my Father be done there I stand further I goe not To be at a stand and to lay silence on our tumultuous thoughts who are compassed with a body of sin and to be satisfied with the will of the Lord is our safest we should not be perswaded by the crosse or all that sense can say far lesse what sin can say from this The will of the Lord be done The friends of Paul hearing what he must suffer say Acts 20.14 When he would not hee perswaded we ceased saying The will of the Lord be done It is grace to cease and say no more when we see the Lord declare his mind to us An holy heart will not goe one haires breadth beyond the Lords revealed will 1. Because love which thinketh not â—ll does not black the spotlesse and faire will of God when it is revealed to be from God though Hell were in that will 2. Faith seeth even in permitting of persecution from Pharaoh and Egypt the Lords good will in the burning bush the very good will by which he saveth his people redeemed in Christ Mat. 11.26 Phil. 1.13 who dwelleth in the bush Deut. 33.16 And it 's considerable that the same good will which is the root of reprobation and of permitting hell and Devils and Devils persecuting instruments to turn his Church into ashes and to a burnt bush and Devils and men to crucifie Christ is free grace and the root of Election to glory and is extended to the Saints Rom. 9.15 16 17. Ephes. 1.11 Faith seeth and readeth free grace in a providence which of it self is extended to Devils and reprobate men though not as extended to them and it is an Argument of true grace if any can say Amen to Hell and the sadest indignation coming from this will though against a particular will of of our owne 3. As we are obliged to adore God so also his Soveraignty and holy will when it s revealed to us and to murmure against it because it crosseth our short-sighted and narrow-witted will is the highest contempt of God and that which is the Soule and Formale of sinne and the determination of a wicked and ill-stated question Whether should my short and pur-blind will stand for eternity or the holy and infinitely-wise will of God which had eternity of duration infinitnesse of wisdome and not seven but millions of eyes to advise what was decreed as fittest to be done 4. Since there is not a Fatum nor an Adamantine destiny and
breath Natures weake leggs in walking up the Mount are good for the adding wind and tyde and high sailes to the praysing of Christ and free Grace Vtile est peccavisse nocâ—t pâ—ccare It is profitable that we have sinned that Grace may be extolled it is ill to sinne Even to the nature of man its good that hee hath dyed and hath beene in the grave yet it s not good but contrary to nature to die and to ly in the grave 6. It s our forgetfulnesse that wee see not the dearest to Christ hath beene kept lowest and most empty in their owne eyes hidden grace extolleth Christ. 2. That often the Saints are kept in a condition of sayling with as much wind as blows with praying and beleeving 3. That yet prayer and the sweating of Faith cannot earne nor promerit the renewed sense of Christ so as Christ returneth to eate his honey-combe and his wine and milke and banquet with the soule rather at the presence of these acts then for them as some have said thouâ—h with no strength of reason that fire burneth not the Sunne enlighteneth not the â—arth doth not send forth floures and herbes but God at the naked presence of these causes doth produce all effects yet in this case it hath a truth that the sweating of all supernaturall industry cannot redeeme the least halfe glimpse of Gods presence in the sense of eternall love when God is pleased for trialâ— to hide himselfe 7 Our great fault heere is merit that we tye the flowings and inundations of Christs love to the becke of our desires whereas we may know 1. That the Sunne doth not shine nor the raine water the earth in order to merit 2. Wee should know that grace and all the acts of grace are almes not debt and that a rich Saviour giveth grace to us as beggars and payeth it not to hirelings as the due or as wages wee can crave for our worke but wee love peny-worth's better then free-gifts But for this cause came I to this houre Christs worke of redemption was a most rationall worke and was full of causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this saith that to redeeme losed sinners was not a rash and reasonlesse worke 1. There was no cause compelling Love cannot be forced John 3.16 God so loved the world that he gave his onely begotten Sonne c. Grace worketh more from an intrinsecall cause and more spontaneously then nature For Nature often is provoked by contraries for selfe-defence to worke as fire worketh on water as on a contrary the wolfe and the dogge pursue one another as enemies But Grace because grace hath abundance of causality and power in it selfe but hath no cause without it 2. Any necessitie of working from Goodnesse in the Agent as from such a principle is strong 1 Tim. 1.15 It s a true saying and by all meanes worthy to be received that Christ Iesus came into the world to save sinners If the thing be worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all receipt and embracing then it must bee good an Agent working from a Principle of goodnesse doth in his kind worke necessarily though he may also worke from another principle freely John 10.11 I am the good shepherd the good shepherd giveth his life for his sheepe Luke 19.10 For the Sonne of man is come to seeke and to save that which is lost 3. God will seeke reasons or occasions without himselfe to be gracious to sinners When no reason or cause moveth a Physitian to cure but onely sicknesse and extreame misery wee know grace and compassion is the onely cause Ezech. 36.23 I will sanctifie my great name Why Which was prophaned among the heathen and which ye have prophaned in the midst of them then the true cause must bee expressed Vers. 22. Thus saith the Lord God I doe not this for your sakes O house of Israel but for mine holy Names sake 4. The Lord taketh a cause from the end of his comming Math. 20.28 The Sonne of Man came not to be served but to serve and to give his life a ransome for many Joh. 18.37 To this end was I borne and for this cause came into the world that I should beare witnesse to the truth Joh. 10.10 I am come that they might have life and have it in aboundance 5. Some thing yea very much of God is in the creation much of God in his common providence but most of all yea whole God in the redemption of man God manifested in the flesh is the matter and subject of it Grace the moving cause most of all his attributes working for the manifestation of the Glory of pardoning mercy revenging justice exact faithfulnesse and truth freest grace omnipotency over hell devils sinne the World patience longanimity to man cooperate as the formall and finall causes it is a peece so rationall and full of causes that as he is happy Felix qui potuit rerum cognoscere causas who can know the causes of things so Angels delight to be Schollers to read and study this mysterious art of free Grace Eph. 3.10 1 Pet. 1.12 Works without reasons and causes are foolish The cause why we doe not submit to God is because we lye under blind and fatherlesse crosses its true Affliction springs not out of the dust and crosses considered without God are twise crosses Three materiall circumstances in crosses are very considerable Quis quare quomodo 1. Who for what cause and how doth God afflict us Who afflicts is worthy to be known Esai 42.24 Who gave Jaakob for a spoile and Israel to the robbers The highest cause of causes did it Did not the Lord he against whom we have sinned 1 Sam. 3.18 It is the Lord let him doe what seemeth good to him 2. For what end God the Lord did this is a circumstance of comfort Why led the Lord Israel through a great and terrible wildernesse wherein were fiery Scorpions and Serpents and drought Deut. 8.16 That he might prove thee to doe thee good at thy latter end 3. And how the Lord correcteth is worthy to be known He correcteth Jaakob in measure Jer. 6.28 Mercy wrapped about the rod and a cup of gall and wormewood honeyed and oyled with free love and a piece of Christs heart and his stirred bowels mixed in with the cup is a mercifull little hell Psal. 6.1 Jer. 31.18 19 20. The Law saith A Bastard hath no father because his father is not knowne The Philistimes are plagued with Emerods but whether that ill was from the Lord or from Chance they know not The crosse to many is a bastard We suffer from Prelats because wee suffered Prelats to persecute the Saints Papists shed our bloud why Our fore-fathers burnt the witnesses of Christ and we never repented Christ and Anti-christ are at bloudy blowes in the camp Anti-christ hath killed many thousands in the three kingdomes for Religion that is the quarrell and
of his own free will not from any mystinesse or intrinsecall darknesse of the object hath cast a covering over the thoughts of mans heart that they are not seen clearly to any other Men or Angels Nor could humane Societies now in the state of sin subsist if but the father could read the heart of the sonne Nor have Angels good or bad any immediate Princedome over free will nor would I say Satan is the Author yea or the immediate Tempter to all sinnes many sinfull thoughts and wicked acts are transacted in this darke chamber of presence the heart of man to which Satan can have no personall accesse neither with his eyes to see nor his hands of power to stirre or move in them The heart is the privie garden weeds grow there without Satans immediate industry he may knock or cast fire-balls over the wall or in at the windowes or send letters and messages in but hee cannot immediatly talke with the heart or act immediatly on the will wee are to keep this virgin-love of the heart to Christ hee can ravish it and none but hee It s the will that maketh the bargaine in sinning With all keeping keep the heart Wee make away the created dominion over free-will that God gave us in our creation 3. Satan hath a Princedome in 1. knowledge naturall 2. in acquired knowledge In naturall because hee is a piece of light a lamp once shining in heaven but now for his sinne smoking and glympsing in hell The naturall intellectualls of the Devill are depraved not removed It s a question if hee can remaine a Spirit if that candle were extinct by which hee beleeveth there is a God but trembleth Jam. 2. The acquired knowledge of the Devill is great hee being an advancing Student and still learning now above five thousand yeares and hee that teacheth others becometh more learned himselfe He is the great Mint-master and Coyner of knowledge in Magicians Wise-men Soothsayers Sorcerers is a carefull Reader in turning over the pages of the book of Nature and the whole works of Creation But still Satan studieth man better then man doth himselfe hee knoweth nature in generall may sin and that corrupt nature must sin hee observeth second inclinations of humour complexion temper of body disposition ere hee tempt as no Sea-man sailes till hee know how the wind bloweth and hee learned that by the Prophets and experience which hee saith Luk. 4.34 I know thee who thou art the holy one of God 4. Hee hath a particular Princedome of Power legally over mankind till Christ set them at liberty as the Executioner hath over the condemned man from the Judge Heb. 2.14 Christ tooke part with the children of flesh and bloud that through death he might destroy him that had the power of death that is the devill Vers. 15. And deliver them who through the feare of death were all their life time subject to bondage Satan from mens sins hath a sort of conquered Princedome till the Sonne of God make us free Joh. 8.36 And this Princedome hee keepeth over all the sons of disobedience as their father Joh. 8.44 as the king of the bottomlesse pit And we have no ground to say that Satan at the day of judgement leaveth off to be king because the damned and the Devill and his Angels are said to be tormented together in everlasting fire Mat. 25. for communion in paine maketh not Satan to have no Angels under him or damned men whom hee torments Quest. But how keepeth Satan still power over Job Peter to winnow them and afflict them in this life if Christ have cast him out of his Princedome Answ. 1. It s meere service for the trying of the Saints and mortifying of their lusts not dominion not any legall power such as he hath over the Sonnes of disobedience whom he keepeth captives at his will 2. In relation to Satan it is a meere grant of permission as a Noble-man forfeited for treason and kept some yeares in prison before he dye hath the life-rent of his own Lands for his necessity not by heritage as before but by a grant or gift of grace from the bounty of the Prince and State so hath Sathan not by grace to himselfe but by a grant of meere permission as it were his life-rent to tempt winnow and try the Saints so long as Satan is in the way to his full doome in Hell Now if Christ had not spoiled Satan and dissolved his workes the use of this power had beene as it were heritage to Satan in regard the Law giveth him a sort of right over sinners not made free in Christ. Yet I doe not say it s his proper right because Satan sinneth in tempting any to sinne yet the temptation as it falleth passively on the Sonnes of disobedience is a worke of Divine justice and as it falleth on the Saints an act of spotlesse and holy dispensation for most just reasons known to God 2. Satan is a prince in regard of magnificence called a Prince a Prince of the aire a God for he hath a royall army under him the Devill and his Angels are a great hoast Revel 12.9 The Devill and Satan and his Angels were cast out Vers. 7. The Dragon and his Angels fought with Michael and he hath Legions garisoned in one poore man hee hath kept the fields above these five thousand yeares with a huge and mighty army both by Sea and Land Ephes. 6.12 For wee wrestle not against flesh and bloud but against Principalities and powers against the rulers in the darkenesse of this world against spirituall wickednesse in high places Heere bee great persons in eminent places and they can leade armies against us and have in every single souldier a strong garrison of concupiscence and fleshly lusts that warre against the soule 1 Pet. 2.11 And the flesh is a strong Fort-royall a towre of imaginations which exalt themselves against a strong King the Lord Jesus and cannot bee his captives but by the mighty power of God 2 Cor. 10 5. The Devill is not a despicâ—ble and poore enemy to be despised it is not good warre-wisdome to despise a meane enemy farre more should we not sleepe but watch and be sober When the Peerâ—s of hell and Princes and Rulers in high places who have the vantage of the Mount above us are against us 3. Satans Princedome is especially seene in tempting to sinne which that it may be better cleared I shall shortly shew what a temptation in generall is 2. Open Satans power in tempting To tempt is to take a triall of any to try what is in them therefore the neerest end of tempting is knowledge Now the waies or manner of bringing out this knowledge rendreth the temptation good or ill for God tempteth and Satan tempteth So Temptation is a working upon the senses reason inclinâ—tion affections by which any is or may be moved under the colour of good toward that
did and doth spin out in a long threed the very first sin and all Satans life from that day to this is one continuated act of apostacy In 1. the not retreiting nor repenting his first sin and his first murther Satans hands are wet and hot this very day with the bloud of Adam and Evahs soule 2. In the continuing in and the approving of the act of his first sinning by still envying the glory of God malicing his workmanship and image so as the guilt of that sin goâ—th along with him Hence Christ addeth his seale as Mediator to the Lords first sentence of justice in casting him out of heaven and in regard hee continueth in that sin and addeth new soule-murthers to his first transgression in tempting tormenting hating opposing the redemption of man the Gospel the offices of Christ the Church of Christ Christ cometh in by his office as his Judge to adde to his chaines In which a word 1. Of the punishment of Devils 2. Of Christ as hee is the Judge of Devils The punishment hath relation to his first sin His first sin was against the Holy Ghost in that being a lamp of light shining up in the high Palace and standing before the Throne wanting not any wicked principle of concupiscence within or any habituall aversion from God looking God in the face and beholding the first truth hee sinned against God and therefore was made an exemplary spectacle to Angels and Men of pure and unmixed justice without mercy and cast down to hell without hope of a Saviour or redemption Heb. 2.16 For verily hee took not on him the nature of Angels but the seed of Abraham The evils of punishment inflicted on Satan are 1. His being cast out of the presence of God never to see his face againe nor enjoy his favour 2 Pet. 2.4 For God spared not the Angels that sinned but cast them downe to hell Hence from this Schoolmen inferre a 2. punishment a perpetuall sadnesse and dejection of mind for the losse of that happy fruition of God But I much doubt whether sadnesse for the want of Gods lovely presence can consist with the extreme hatred of God and fiery aversnesse implacable wrath and burning envie that Satan hath against the glory of God or image of God or any thing of God especially against the Lamb and his followers against whom he warreth continually A sadnesse there may be in him because hee is a rationall creature in regard hee is falne from the good of happinesse not of holinesse but conjoyned with wrath and hatred against God and this is without question in all the damned 2. The paine inflicted on the understanding is the hurting of his naturall speculative knowledge Sure if hee see not God as the first truth hee seeth all deductions from the will soveraignty wisdome justice of God c. more darkly then hee did before but if his naturall speculative knowledge was utterly lost there should be no foundation remaining in him of wrath and envie against God and his creatures and image 2. His true and saving practicall knowledge is lost and in place thereof a crafty versutious cunning deceitfulnesse and subtilty to deceive and tempt such as is in the Serpent to sting such a bloudy instinct as is in the Dragon in the Lyon to devoure but otherwise the Devill is the first foole of the creation of God and hath played the foole above five thousand yeares for in rationall policy the tempting of our first Parents to sin though it was a master-piece of wit was the ruine of his Kingdome and the Serpent even in the crucifying of Christ did buy a scratch in Christs heele at a deare rate with the bruising and grinding to powder the head and life of the Serpent and the full destruction of his Kingdome And by experience Satan knoweth hee is a loser in tempting and persecuting the Lord Jesus and his members yet malice having put out the light of prudence hee knowingly soweth sin bloud wrath in Christs field and in so doing hee sweateth in labouring the vineyard of the Lord to make an harvest and vintage for Christ. 3. Infused grace Satan hath not at all because grace supernaturall is a stemme and blossome of heaven its hard to think that since Satan was thrust out of heaven any of the fruits or blossomes of that Paradise can grow in him Acquired knowledge Satan may have And 4. From this Satan hath faith against his will Jam. 2.19 It s necessary in the specification rooted in a naturall understanding but in the exercise as it were forced and compelled hee would wish to want the constraining power of a naturall knowledge so as this is a wicked faith and a tormenting vertue in the Devill as it is in many wicked men who desire nothing more then to have conscience cut off from their soule As some men are so pained with a Gangrene in the foot that they are willing their legge be sawen off Or like a man that hath a necessary servant and most usefull yet because hee hath one intolerable gadde hee must put him away For light addeth feare and terrour to some distracted persons and maketh them out of measure furious therefore yee must close doore and window on them and they are most sober when they have least light So here glancings of conscience serve but to make some see ghosts of hell and terrifying sights 5. Satan can have no hope of deliverance but knoweth his prison-doore is locked on him with a sad key eternall despaire that so long as the Almighty liveth and is God blessed for ever so long shall he be miserable Would sinners lend their thoughts and faith to eternity that runneth out in so long a threed as ever and ever and on paine horror and torment for ever and ever it might be they would not run and sweat so much in the way of sin 6. Obstinacy and invincible obduration and hardnesse lieth on the mind will and affections of the Devils the cause of which is his habituall continuance in and love of the sin against the faire shining and convincing light of seen and enjoyed God the justice of God and the withdrawing of all grace and remedies against wilfull hardening the heart 7. The breaking of Satans hopes and counsels in all his ill attempts his burning hatred of God the Lambs victories over the Dragon the chaining and bordering of his malicious power c. are great punishments 8. I dare not nor cannot determine what the fire is that tormenteth him nor the place of hell it s more praise-worthy labour to seek to be delivered in Christ from it then to search curiously into it Satan's Judge and caster out is Christ as may clearly be gathered from the words Now is the Prince of this world cast out Hence Consid. 1. When Christ came to the office of Redeemer and Mediator of his Church to deliver his people out of the
glory Now there is much debt in heaven more then on earth but no merit at all in either heaven or earth except Christ for all Merit cannot grow in a land of grace 3. Grace is the sinners gaine but no gaine to Christ Is it gaine to the Sunne that all the earth borrowes light and Summer from it Or to the clouds that they give raine to the earth Or to the Fountaines that they yeeld water to men and beasts Can yee make infinite Jesus Christ rich Yee may adde to the Sea though very litle The Creator could have made a fairer Sunne then that which shines in the firmament though it be faire enough But the Mediator Christ is a Saviour so moulded and contrived that its unpossible to adde to his beauty excellency lovelinesse Man or Angels could not wish a choiser Redeemer then Christ if your wages could adde to him he should bee needy as you are Pos. 5. Free Grace is the loveliest piece in heaven or earth it makes us partakers of the Divine Nature 2 Pet. 1.4 And though the creature graced of God keep an infinite distance from God and be not Goded nor Christed as some doe blasphemously say Yet it is considerable that there is a shaddow though but a shaddow of proportion betweene that expression of Paul 1 Cor. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the grace of God I am that I am and that which the Lord saith of himselfe Exod. 3.14 speaking to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that I am Grace is but a borrowed accident of the creature not heritage not his essence But Paul would say all his excellencie was from free grace Were any indifferent beholder up in the highest Jerusalem after the day of judgement to see the company of the Lambe and his court so many thousand pieces of clay then clothed with highest grace smiling on the face of him that sits on the throne made eternall Kings that for glory and robes of grace and the weighty crowne you cannot see a bit of clay and yet originally all these are but glistering bits of clay and graced dust it should tyre the beholder with admiration O but the second Creation is a rare piece of workmanship But againe come and see that heaven of wonders the Man-Christ who as man hath 1. Flesh and bloud and a mans soule as we have but O so incomparably wonderfull as the grace of God without merit hath made the man Christ. Grace hath exalted this man to a high throne the God head in person dwelleth in this clay tent of endlesse glory and God speakes personally out of this man and this Emmanuel is God and the man is so weighted with glory as all that are there and they be a faire and numerous company are upon one continued act of admiring injoying praysing loving him for no lesse date then endlesse eternity and they can never be able to pull their eyes off him And then grace seene enjoyed as it groweth at the Well-head up in Emmanuels highest and newest land is of an other straine sweeter and more glorious then downe here in the earth which is not the element of grace they are but glympses borrowed shaddowes chips and drops of grace that are heere That is a world of nothing but Graoe all which I speake to let us see how farre free Grace is from base hire and that we may not dare to make Christ who is an absolute free King an hireling Pos. 6. Grace is not educed or extracted out of the potency of any created nature Grace is borne in heaven and came from the inmost of the heart of Christ it hath neither seed nor parent on earth therefore the Lord challengeth it as his owne 2 Cor. 12.9 The Lord said unto me My grace is sufficient for thee 2 Tim. 2.1 The grace that is in Christ Jesus 1 Cor. 15.10 The grace of God 2 Cor. 13.14 The grace of the Lord Jesus Christ. Gal. 1.15 He called me by his grace If we could engage the grace of God or prevent it then should grace be our birth but grace is not essentiall to Angels It s a doubt if any creature can be capable by nature of any possibilitie naturall not to sin it is much to know the just owner of grace who begot it It came out of the eternall wombe and bowels of Jesus Christ. Quest. But are there no preparations either of nature or at least of grace going before saving grace and the soules being drawn to Christ Ans. That we may come to consider preparations or previous qualifications to conversion Let us consider whether Christ coming to the soule hath need of an Usher Asser. 1. Dispositions going before conversion come under a four-fold consideration 1. As â—fficient causes so some imagine them to be 2. As materially and subjectively they dispose the soule to receive grace 3. Formally or morally either as parts of conversion or morall preparations having a promise of conversion annexed to them 4. As meanes in reference to the finall cause or to the Lords end in sending these before and what is said of these may have some truth proportionably in a Churches low condition or humiliation before they be delivered We may also speak here of dispositions going before the Lords renewed drawing of sinners al-ready converted after a fall or under desertion Cant. 1. Draw me we will run Asser. 2. No man but Pelagians Arminians and such do teach if any shall improve their naturall habilities to the uttermost and stirre up themselves in good earnest to seeke the grace of conversion and Christ the wisdome of God they shall certainly and without miscarrying find what they seeke 1. Because no man not the finest and sweetest nature can ingage the grace of Christ or with his penny or sweating earne either the kingdome of grace or glory whether by way of merit of condignitie or congruity Rom. 9.16 So then it is not in him that willeth nor in him that runneth but of God that sheweth mercie 1 Tim. 1 9â— Who hath saved us and called us with an holy calling not according to our workes but according to his own purpose and grace which was given us in Christ Jesus before the world began So Ephes. 2.1 2 â— 4 5. Tit. 3.3 4 5. Ezech. 16.4 5 6 7 8 9 10. 2. Because there is no shaddow of any ingagement of promise on Gods part or any word for it Doe this by the strength of nature and grace shall bee given to you 3. Nor are wee ashamed to say with the Scripture it s as unpossible to storme heaven or make purchase of Christ by the strength of nature as for the dead man to take his grave in his two armes and rise and lay death by him and walke Nor does this impossibility free the sinner from guiltinesse and rebukes 1. Because it is a sinfully contracted inability except we would deny originall sinne 2. It s
Libertines doe us from which wee are as farre as the East from the West Propos. â— It is not our doctrine but the weakenesse of sinners and of the flesh that we should be shie to Christ and stand aloofe from the Physitian because of the desperate condition of our disease This is as if one should say it is not fit for the naked to goe to him who offereth white linnen to cloath him nor that the poore should goe to him who would be glad you would take his fine gold off his hand or to say set not a young plant but let it lye above earth till you see if it beare fruit Unworthinesse in the court of justice is a good plea why Christ should cast us off but unworthynesse felt though not savingly is as good a ground to cast your selfe on Christ as poverty want and weakenesse in place of a Statute and act of Parliament to beg though the letter of the Law forbid any to beg Propos. 4. Acting and doing thouâ—h neither savingly nor soundly is not merit of grace yet not contrary to grace to obey the law of nature to give almes is not against grace Libertines should not reject this though it be not all but a most poore All to engage Christ. Propos. 5. Faith is a morall condition of life eternall and wrought in us by the free grace of God I never saw a contradiction between a condition wrought by irresistible grace and the gift or free grace of life eternall for life eternall given in the law and Adams doing and performing by the irresistible acting and assisting of God are not contrary yet the former was never merit but grace the latter was Legall doing Propos. 6. We doe receive the promise of willing and doing wrought immediatly in us according to the good will and most free grace of Christ and yet we are agents and worke under Christ. Propos. 7. Luther for I could fill a booke with citations Calvine and all our Protestant Divines are for qualifications voyd of merit or promise before conversion and for gracious conditions after conversion under the Gospel Antinomians belie Luther Propos. 8. Antinomians yeeld the preaching of the Law and preparations before conversion and conditions after and peace from signes of sanctification c. yet they are to be reputed enemies to grace and holinesse and turne all sanctification in their imaginary faith and justification of which they are utterly ignorant Never Antinomian knew rightly what free justification is Propos. 9. Immediate resting on Christ for all wee doe and drawing of comfort from the testimony of a good conscience are not contrary Propos. 10. Holinesse idolized or trusted in is to make Christ the alone Saviour no Saviour Propos. 11. God is not provoked to reprobate whom hee elected from eternity by new sins yet is hee displeased with Davids adultery so farre as to correct him for it and Solomon for his back-sliding with the rod of men Propos. 12. Works before justification please not God but it followes not that God keeps not such an order as sense of sin though not saving should goe before pardon and conversion no more then because Adams sin pleased not God therefore it should not goe before the Sons taking on our flesh If we are not to doe nor act any thing before conversion neither to heaâ—e conferre know our sinfull condition nor be humbled for sin despaire of salvation in our selves because these are not merits before conversion nor can they procure conversion to us neither are wee after conversion to beleeve for beleeving cannot merit righteousnessâ— and lâ—fe eternall nor are we to heare pray be patient rejoyce in trâ—â—â—lation for not any of these can procure life eternall to us And why is not the doing of the one as wâ—ll as the other a seeking righteousnesse in our selves Propos. 13. The promise of Christs comming in the flesh 2. and of giving a new heart are absolute promises the former requireth no order of providence but that sin goe before redemption the latter requireth an order of providence not of any Gospel-promise or merit in any sort there nâ—ver was never can be merit betwâ—en a meere creature and God Propos. 14. There is no faith no act of Christs coyn or of the right stamp before justification Propos. 15. Wee are justified in Christ virtually as in the publike Head when hee rose again and was justified in the Spirit 2. In Christ as hâ—s merits are 〈◊〉 cause of our justification 3. In Christ apprehended by faâ—th formâ—lly in the Scriptures sense in the Epistle to the Romanes and Galathians not that faith is the formall cause or any merit in justification but because it layâ—s â—old on impâ—ted riâ—â—â—eoâ—snesse which is the formall cause of our justiâ—â—caâ—ion 4. We are justified in our own sense and feeling not by faith 〈◊〉 because wee may beleeve and neither know that wee bâ—lâ—eve nor be sensible of our justification but as wee know that wee beleeve whether this knowledge result from the lighâ— of faith or from signes as meanes of our knowledge 5. Juâ—â—iâ—ication by way of declaration to others is not so infallible as that the Scripture calls it justification properly so named Object 8. I was sixthly in hearing the word shined upon by a sweet witnessing of the Spirit But O how I did strive against this work I was called upon but I put away all promises of mercy from me I may justly say The Lord saved me whether I would or no. Sometimes I was dead and could not pray sometimes so quickened that me thought that I could have spent a whole night in prayer to God Answ. 1. If the faith of the eternall love of free election was his first conversion no wonder hee was shined upon with light But it was not Scripture-light but wild-fire for the method of Christs drawing in the Scripture is not Enthusiasticall up at secret election at first There is no doubt wee put Christ away from us after conversion Cant. 5.1 and that so Christ saves us against our will That the principle of saving is free grace 2. that free will is neither free nor willing till Christ first draw us till hee renew and work upon the will But I feare Antinomians will have free will a block to doe nothing at all If Christ will let me sinne say they let him look to it upon his honour be it And Faith justifies an unbeleever that is that faith that is in Christ justifieth me who have no faith in my selfe And It is legall to say wee act in the strength of Christ. And To take delight in the holy service of God is to goe a whoring from God And A man may not be exhorted to any duty because hee hath no power to doe it And The Spirit acts most in the Saints when they endeavour least And In the conversion of a sinner the faculties of the soule and working thereof are
say they Answer Posit 1. Drawing is relative to running and walking Cant. 1.4 Now this is rather in acts of Sanctification and in running in the wayes of Gods commandements Psal. 119.32 then in Justification though coming goe for an act of beleeving and approaching to Christ Joh. 6.44 and so excludes not faith Pos. 2. It is most unsound to affirme that Justification and Regeneration are all one for this must confound all acts flowing from Justification with those that flow from Regeneration or the infused habit of Sanctification 1. Justification is an indivisible act the person is but once for all justified by grace But Sanctification is a continued daily act 2. Justification doth not grow the sinner is either freed from the guilt of sin and justified or not freed there is not a third But in Sanctification wee are said to grow in grace 2 Pet. 3.14 and advance in sanctification nor is it ever consummate and perfect so long as we beare about a body of sin Pos. 3. To repent to mortifie sin is not to condemne all our works as M. Town saith righteousnesse and judgement and our best things in us and then by faith to flie to grace nor is it to distrust our owne righteousnesse and embrace Christs in the promise 1. Because this is faith and the Scripture saith wee are justified by faith 2. We receive Christ by faith Joh. 1.12 3. Wee receive and embrace the promise by faith Heb. 11.11 and were perswaded of them 4. Wee are to beleeve without staggering Rom. 4.19 5. Wee have peace of conscience through faith Rom. 5.1 6. By faith wee have accesse into this grace wherein wee stand Rom. 5.2 And boldnesse to enter into the holy of holiest and draw neare to our High Priest with full assurance of faith Heb. 10.19 20 21 22. Now wee are not justified by repentance and mortiâ—ication wee neither receive Christ nor embrace the promises by repentance The Apostle requireth in repentance sorrow carefulnesse to eschew sin clearing indignation feare zeale desire revenge 2 Cor. 7.10 11. but no where doth the Scripture require this as an ingredient of repentance that wee have boldnesse and accesse and full assurance nor doe Antinomians admit that by repentance wee have peace or pardon but this they ascribe to faith A second Question is How farre the Law can draw a sinner to Christ Antinomians tell us of a Legall drawing and conversion and of an Evangelike drawing the Legall drawing they say is ours the latter theirs Asser. 1. The difference between the letter of the Law and the Gospel is not in the manner of working for the letter of either Law or Gospel is alike uneffectuall and fruitlesse to draw any to Christ. Christ preached the Gospel to hard-hearted Pharisees it moved them not Moses preached the Law and the curses thereof to the stiffe-necked Jewes and they were as little humbled Sounds and syllables of ten hells of twenty heavens and Gospels without the Spirits working are alike fruitlesse And wee grant the Law is a sleepy Keeper of a captive sinner hee may either steale away from his Keeper or if hee be awed with his Keeper hee is not kept from any spirituall internall breach of the Law nor moved thereby to sincere and spirituall walking But the difference between Law and Gospel is not in the internall manner of working but in two other things 1. In the matter contained in Law and Gospel because nature is refractory to violence and the Law can doe nothing but curse sinners therefore it can draw no man to Christ. The Gospel againe containes sweet and glorious promises of giving a new heart to the elect of admitting to the Prince of peace laden and broken-hearted mourners in Sion and in conferring on them a free imputed righteousnesse and this is in it selfe a taking-way but without the Gospel-spirit utterly ineffectuall 2. To the Gospel there is a Spirit added which worketh as God doth with an omnipotent pull and this Spirit doth also use the Law to prepare and humble though this be by an higher power then goeth along with the Law as the Law Asser. 2. The Gospel-love of Christ freeth a captive from under the Law as a Curser and delivers him over to the Law as to a Pedagogue to lead him to Christ and as to an Instructer to rule and lead him when hee is come to Christ. Love is the immediate and nearest lord Law the mediate and remote lord Love biddeth the man doe all for Christ the Law now of it selfe because of our sinfulnesse is a bitter and soure thing but now the Law is dipped in Christs Gospel-love and is sugared and honeyed and evangelized with Free grace and receives a new forme from Christ and is become sweeter then the honey and the honey-combe to draw and perswade and all the Law is made a new Commandement of love and a Gospel-yoak sweet and easie but still the Law obligeth justified men to obedience not onely for the matter of it but for the supreme authority of the Lawgiver now Christ who came to fulfill not to dissolve the Law doth not remove this authority but addeth a new bond of obligation from the tye of Redemption in Jesus Christ and we are freed from the curse of the Law 2. The rigid exaction of obedience every way perfect 3. The seeking of life and justification by the Law Asser. 3. There be two things in the Law 1. The authority and power to command direct and regulate the creature to an end in acts of righteousnesse and holinesse 2. A secondary authority to punish eternally the breakers of the Law and to reward those that obey These are two different things suppose Adam had never sinned the Law had been the Law and suppose Adam had never obeyed the Law also should have been the Law and in the former case there should have been no punishment in the latter no reward Antinomians confound these two Mr. Towne saith It cannot be said that my spirit doth that voluntarily which the command of the Law bindeth and forceth unto It is one thing for a man at his owne free lyberty to keepe the Kings high way of the Law and another to keepe it by pales and ditches that he cannot without danger goe out of it It cannot be denyed but that the Gospel both chargeth or aweth us to beleeve in Christ and to bring forth good fruits worthy of Christ except wee would bee hewen downe and cast into the fire and also that Grace worketh Faith and to will and to doe and so voluntary obedience and obligation of a command may as well consist as bearing Christs yoak and soule-rest yea and delight and joy unspeakable and glorious may be and are in one regenerate person Crisp and his followers are farre wide for Christ dyed freely out of extreame love and yet he dyed out of a command laid on him to lay downe his life for his sheep
creature to seeke and will in all things 〈…〉 doth or leaveth undone it selfe and those things wâ—ich 〈◊〉 it s owne and this or that here or there Theologia 〈◊〉 Cap. â—9 pag. 109 110. Hee who is illuminâ—ted with 〈…〉 and divine love 〈◊〉 divine and deified man Thâ—olog 〈◊〉 cap. â—8 pag. 7â— Those who are led by the Spirit of God 〈◊〉 the Sonnes of God and not subject to the Law the senâ—â— of which words is they are not to be taught what they should 〈◊〉 or leave undone seeing the Spirit of God which is their instructor will teach them sufficiently neither is any thing to be commanded or injoyned them For hee that teacheth them commandeth them they need no law by meanes thereof to get profit to themselves for they have obtained all already and thus Pag. 70. Christ needed no Law but was above Law and removes Ordinances c. Theol. German cap. 11. pag. 23. The soule of Christ was to descend to Hell before it could ascend to heaven and the same must befall the soule of man and this commeth to passe when hee knoweth and beholdeth and findeth himselfe so evill that he supposeth it to be iust he should suffer all even bee damned for ever and when he neither will nor can desire deliverance and comfort but doth beare damnation neither waywardly nor unwillingly but loveth damnation and paine because it is just and agreeable to Gods will And pag. 25. when man desireth in this hell nothing but the eternall good and understandeth the eternall good to bee above measure good and this is his peace joy rest satisfaction to him this good becommeth mans and so man is in the kingdome of heaven this hell hath an end this heaven shall never end Man in this hell cannot thinke that ever hee shall bee comforted againe or delivered and when hee is in this heaven nothing can hurt him nether can he beleeve that hee can bee hurt or discomforted and yet after this hell hee is comforted and delivered and after this heaven he is troubled and deprived of comfort Man can doe or omit nothing by his owne meanes whereby this heaven should come to him or this hell depart from him For the wind bloweth where it listeth c. and when man is in either of these he is in good case and he may be as safe in hell as in heaven and so long as man is in this life he may often passe from the one to the other In opposition to these wicked fooleries and for further clearing of the truths formerly proposed let these Positions for the unfolding of the drawing lovelynesse of Christ be considered Posit 1. The Scriptures are given by divine inspiration able to make the man of God perfect throughly furnished unto all good works 2 Tim. 3.16 17. the onely mean to find Christ for they bear witness of him Jo. 5.39 And are written that we might beleeve and in beleeving have life eternall Joh. 20.31 And all that Christ Jesus heard of his Father he made known to his Apostles Joh. 15.15 And of these one Apostle Paul who also received the Gospel not from flesh and blood but by revelation from Jesus Christ Gal. 1.12 2 Pet. 3.15.16 Acts 9.1 2 c. did declare to the Ephesians the whole counsell of God Acts 20.27 and yet beleeved and preached no other things then theâ—e that are witten in the Law or in Moses and the Prophets Acts 24.14 Acts 26.22 And the Majâ—stie divinity power harmony doctrine above the reach of flesh and blood the â—nd which is not in this side of time and death but beyond both as the places in the Margin witness doe demonstrate that the one Book of the Old and New Testament can be fathered upon none but on God only Position 2. The Scripture and all the ordinances are but created things and not the ultimate object of our faith and highest and compleatest love that is reserved to God in Iesus Christ yea the most perfect we read of Paul a chosen vessell stood in need of comfort from Titus 2 Cor 7.5 6. and the Saints at Rome Rom. 1.11 12. and Peter of a rebuke Gal. 2. and the beloved Disciple Iohn of the joy and comfort of the walking of the children of Gaius in the truth Ep. 3. v. 4 5. And of a commandment of the Law which forbiddeth Idolatry and Angel-worship Rev. 19.10 Rev. 22.8 9. and of an Evangelike precept to beleeve and not to fear Rev. 1.17 and the excellentest and perfectest member of the body hath need of counsell exhortations from the lowest member Rom. 12.3 4 5 6 7 8. Gal. 6.2 1 Cor. 12.14 c. and all the Saints to whom Paul Peter Iames Iohn wrote amongst whom there were that had the annointing that teacheth them all things must hear and obey many exhortations precepts and commandements out of the Law as Evangelized then the most perfect are not above the Law the Gospel and Ordinances as Familists say else all the New Testament and Canonicall Epistles were written to the Saints for no purpose But that we may understand this the better we are to remember that 1. There is a a twofold happinesse of the Saints one formall and another objective 2. That there is a mediate seeing of God one by ordinances and meanes another immediate 3. That there is a two-fold will of God one that is revealed in Scripture or the Law of Nature and that is the Morall good that God approveth and injoyneth to us rather then the will of God this the Familists call the exterior or accidentall will of God because Gods will as his essence should have beene entire and selfe-sufficient though God had never revealed any such will to Men or Angels yea though he had never made the World or Men or Angel There is anoâ—her will essentiall in God which is not the thing willed but the essentiall faculty of desiring or willing in God Now to come neerer the point the formall blessednesse of the Sainâ—s is in the act of seeing knowing loving enjoying God which on our part are created things and so empty nothinâ—s and are not essentially the happinesse of man but meanes by the which we enjoy God our happinesse so the using of all the meanes and ordinances are not our happinesse It s true our Saviour saith Its life eternall to know God and his Sonne Christ Joh. 17. But he meaneth it is the way and necessary meanes to happinesse and life eternall God in Christ and in the in-commings and out-slowings of the Spirit of glory or the Blessed one God in three persons is the object and happinesse of the Saints and therefore we are to preferre Christ himselfe to all the kisses visions out-slowings of glory and all ouâ— acts of seeing loviâ—g and enjoying of God wee may love ordinances and prize highly the vision of God but God himselfe and Jesus Christ we must not onely prize but be ravished overcharged
eternall life to all and every one upon faire conditions if their free will play the game of salvation and damnation handsomely as if Christ were not free wills choisest tutor 4. All and every man are received in this covenant in the new state of reconciliation grace and favour and justification from any breach of the Law or the first covenant all are once fairely delivered both young and old from damnation and wrath all the heathen are reconciled and justified by Christ in his blood and all sinnes now are against the 1. Covenant of grace Christ and all mankinde now beginne to reckon on a new score 2. Though the ship be broken and all mankinde sent to Sea to die there yet so are they cast over board as Christ the surety of a better Covenant is made the great vessell that ship-broken men may if it seeme good to Lord free will swimme unto and so come safe the second time to land 3. So as there be two Redemptions in Christ two Justifications by grace 4. Yet neither the tydings of this new covenant made with all men nor this state of reconciliation or justification are ever revealed to the thousand part of mankind and though all and every one be under this Law of Faith and Covenant of Grace yet is this obliging and supernaturall Law never promulgate to millions of mankind whom it obligeth to obedience so farre forth as by the good industry and improving of common gifts of nature or rather the hire and merit of men out of Christ to make a conquest of the preached Gospell and Christ free will doing its best 5. All and every Mothers sonne and children of Adam are called and invited yea and Christ by our Text draweth all and every man though they will not be drawn say they the sole cause of election reprobation of salvation damnation lying on mans free will 6. All and every one are furnished with all externall meanes of salvation with sufficient grace and absolute indifferenciâ— and power of free will to say ay or no to the drawing of Christ and purchase by industrious improvement and carefull husbanding of the common gifts or relicts of nature and their new sufficient grace if they could give it a name to us a farther degree of grace while they conquesse the Preaching of the Gospell and the grace of conversion Yet so are they let Christ doe his best as all may be converted or not any one at all but all lost and all may persevere in grace and be saved as not one men shall be damned and all may so totally and finally fall away from grace as not one man may persevere but all be eternally lost if free will use his owne liberty notwithstanding of the Lords eternall decrees of Election or Reprobation or of Christs death the strength of free grace the intercession of Christ at the right hand of God the unchangeable love of God for all these can doe nothing to marre the absolute and independent free will of men to worke as it listeth for either wayes Propos. 1. Election is the decree of free grace setting apart certaine definite individuall and particular men to glory 1. The men chosen and drawne are by head designed Jaakob not Esau before the children had done good or evill though Esau be elder Isaak must be the Sonne of the promise father and mother were free grace rather 〈…〉 of Abraham and Sarah now paâ—led natures 〈…〉 Eâ—mael Peter and John not Judas the Sonne of 〈…〉 Abraham and his house worshipping Idols beyond the 〈◊〉 is singled out not any other the Lord sets his love on 〈◊〉 Jews because he loved them Deut 7.7 When their Father 〈…〉 Amorite and their mother an Hittite and they dy◠〈…〉 bloud Ezech. 16.3.4.5.6.7 not any one of the rest of the Canaanites the Tribes of Judah is the King by Tribe not any of the rest of the Families Low Jephtahs Family not anâ— of the rest of the sonnes of that Family None of the seven sonnes but the dispised shepheard the ruddy Boy singing after the Ew's David forgotten by all as none of the number 2. They are pointed out with the finger with pronownes Psalm 87.5 And of Sion its said this man Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and man shall be born in Sion Esai 49.1 The Lord hath called me from the womb from the bowels of my mother hath hee made mention of my name Thou art head or member or of which the Prophet spake it s all one in the mouth of God by name from eternity John Anna c. Esai 43.1 O Israel feare not for I have redeemed thee I have called thee by thy name thou art mine So the Lord points them out with the finger Esai 49.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold these shall come from farre and behold these from the North. North-land men and from the Sea Ilanders or from the West West-land men so it may be read and these from the land of Shimin Ezech. 36.20 These are the people of the Lord. Hebr. 11.13 All these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 died in the Faith they are named and told by the head Revel 14.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are thrise in one Verse These are they that are not defiled with women these are they that follow the Lambe whithersoever he goeth These were redeemed from amongst men 3. They are defined by their countrey Esai 19.18 Five Cities of the land of Egypt shall speake the Language of Canaan Vers. 24. In that day Israel shall bee the third part with Egypt and Assyria even a blessing in the midst of the Land Vers. 25. Whom the Lord of Hosts shall blesse saying blessed be Egypt my people and Assyria the worke of my hand Zephan 3.10 From beyond the river of Ethiopia my suppliants even the daughters of my dispersed shall come .4 Their names are particularly inrolled in the Lambes booke of life Luk. 10.20 Revel 13.8 Revel 20.15 As Citizens of some famous incorporation or Senators that governes a Citie are written in the booke of Records of the King or Citie so these that are to follow the Lambe cloathed in white are booked in the publike Register of heaven in the minde of God to be members of the heavenly Society 5. It was no blind bargaine that Christ made hee knew what he gave hee knew what he got Christ told downe a definite and certaine Ransome as a told summe of money every penny reckoned and layed and he knew who was his own and whom and how many by the head and name he bought there is no hazard that one come in in the lieu and roome of another Joh. 10.14 I am the good Shepherd how is that made good He hath particular care of all the flock by the head he knowes how many and who are his if any bee not his if any be sicke or lost or wandered away that proves a good Shepherd I know my sheepe
example of the glory of my power and name that is the glory of justice in thee to all the world who heares of thee and then verse 18. hee returnes to the Lords free will and unhired and absolute liberty in differencing person from person Why has hâ—e mercy upon this man and not on this man if there had been such a conceit as a generall catholick good will in God to Pharoah to Esau the Apostle should now hâ—ve denyed any absolute will in God to separate one person from another Arminians can instruct the spirit of the Lord and the Apostle to say he has an equall generall goodwill and desire to save all and every one Esau as well as Iaakob Ishmael as â—saac the son of promise Pharoah as Moses or any other man but then two great doubts should remain How then hated he Esau when he was not yet born and had not done good or evill All the Arminians on earth answer that 2. But the doubt is not removed How is it that God loves Iaacob blesseth and hath mercy on him and hateth Esau and yet Esau has neither done good nor ill Arminians answer in an antecedent generall good will God indeed loved Esau as well as Jaakob Pharoah as well as another man but here is the thing that makes the separation Iacob runneth and willeth Esau is a wicked man Pharoah and others like him bloody tyrants and God sheweth mercy with another posterior and consequent will on Iacobs because he runs and wils and has mercy on him because hee pays well for mercy and has not mercy on Esau because he neither â—uns nor wills Now this is to contradict God therefore we must bear with it that men of corrupt mindes destitute of the truth rising up to plead for universall atonement contradict us But Paul resolves all the mercy bestowed on this man not on this man v. 18. on this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will Therefore hath he mercy on whom he will have mercy and hardeneth whom he will 2 unpossible it is that conversion should be grace and matter of the praise of the glory of the Lords grace to Peter rather then to Iudas except the grace of God separate Peter from Iudas by moving effectually the one to beleeve and not moving the other All the wit of men cannot say but I may glory in my own free will that I am efficaciously redeemed and saved rather then another except grace efficaciously move me in a way of separating me from another if hee had alike good will to save me and Judas and all the world but he committed the casting of the ballance in differencing the one from the other to free-will so as the creatures free-will made the consâ—quent will of God different toward the one and toward the other 3. The God who is willing to show his wrath and to make his power known in â—nduring with much long suffering the vessels of wrath fitted to destruction that he might make known the riches of his glory on the vessels of mercy which he had afore prepared to glory Rom. 9 2â— 23 is also willing because hee is willing to declare these two ends equally in some because he will the glory of power justice and long suffering in others the glory of grace and mercy because he will nor did I ever see a reason wherefore God should carry on the two great state designs of justice and mercy in such an order as he should incline more to declare and bring to passe the design of mercy then the design of justice for out of the freedom of high and deep soveraignty he most freely intended both these glorious ends Now as the attaining of his freely intended end of manifested mercy in some both Angels and Men makes visible in an eminent manner the glory of justice in other some so the attaining of his freely intended end of pure grace in the Elect doth highly indeare Iesus Christ that we should prize the blood of the Covenant the riches of free-grace to us whom he hath freely chosen leaving others as good as we to perish everlastingly And as Arminians cannot deny but that the Lord might so have contrived the businesse as all that are saved and to prayse the Lord that sits one the Thron in heaven might have been damned and should blaspheme eternally in hell the holy just Iudge of the world as he can make a revolution of all things in heaven and in earth to a providence contrary to that which is now so they cannot deny an eminent soveraignty deliberate and fixâ—d free-will in God before any of the Elect and Reprobate were placed in sâ—ch a condition of providence in which hee foresaw all that are saved or damned should bee saved or damned and that this will was the prime fountaine cause of election and reprobation 4. Paul shewing Rom. 11. That God concludes all in unbeliefe that he might have mercy on all and shewing a reason why the Lord was pleased to cast off his ancient people for a time and to engraffe the Gentiles the wilde Olive in their place saith O the depth and another reason he cannot find but bottomlesse and unsearchable freedome of grace and free dispensation to some people and persons and not to others I confesse it had been no such depth if the Lord from eternity had equally loved all to salvation but through the running willing or not running not willing of the creature had been put upon later wiser and riper thoughts and a consequent will to save or not save as Men and Angels in the high and indifferent court of their free-will shall think good there had been no other depth then is in earthly Iudgeâ— who reward well doers and punish ill doers or in a Lord of a Vâ—ne-yard who gives wages to him that labours and no wages to him that stands idle and doth nothing this is the Law of nature of Nations and no depth it s but God rewarding men â—ccording to their works and God shewing mercy in such as co-operate with and improve well the benefit of Gods antecedent will and not shewing mercy on such as doe not co-operate therewith but out of the absolutenesse of indifferent free-will are wanting thereunto But the great and unsearchable depth is how God should so carry on the great designes of the declaration of the glory of pardoning mercy and punishing justice as their should be some persons and Nations the Jewes first and not the Gentiles as of old and now the Gentiles taken into Christ and the Jewes cast off and again the Jewes with the riches of the world of Elect both Jewes and Gentiles who are chosen and must obey the Gospel and be called without any respect to works but of grace Rom. 11.5.6 7. and when the children had neither done good nor evill and were not born Rom. 9.11 and these who were nearest to Christ and did woâ—k more for the attaining
voyce and more 3. When the axe or the saw boasteth it selfe against him that lifted it the Lord may use his liberty So to come to the second consideration when Peter proudly trusteth in himselfe I will dye with thee ere I deny thee the Lord to punish his pride must deny his assisting grace when Peter is tempred that he may know that natuâ—e is a sâ—rry undertaker that the man rideth to heaven on a whithered reed who aymeth to climbe that up-hill-city one his own flesâ—y and clay strength and God to show a black spot on a faire face in heaven will have it said there standeth David before the Throne who once committed adultâ—ry and to cover the shame of it from men killed most treacherously an innocent godly man God here out of the ashes of our sin will have a rose of free grace that filleth the foure corners of heaven with its smell to grow green up in the higher Paradise for a summer of eternity and will have no Tenants in heaven but the free-holders of grace it is a question wâ—ithâ—r there be more grace or more glory in heaven for the crown of glory is a crown of grace that vaâ—ie sea of the redemption of grace issued from under our sâ—nfull falls 7. Yea upon this reasonlesse and fleshly ground if we may omit prayâ—ng and so believing loving repenting mortifying our lusts when the Spirit stirres us not to these acts and say if God will suffer me to sinne let him see to it then upon the same ground all the justified Saints I should think them Devils not Saints might sin muâ—ther blaspheme whore oppresse commit Sodomy Incest as Lot deny Jâ—sus Chrâ—st as Peter did and say as wâ— are not to pray nor obliged to a constant course in prayer when Christ draweth not and when the Spirit moveth us not as Antimonians say with Mr Crispe and others error 49. pag. 9.10 Rise Reign so neither are we to abstaine from murther denying of Christ blasphemy Sodomy when the spirit of Christ draweth us not and moveth stirreth not our soule to abstinency and a holy feare and circumspection that we commit not such abominations and Peter might say I am not obliged to a constant course of confessing Christ before men unlesse the Spirit stirre me thereunto and David or any Saint might say If the Lord will suffer me to murther the innocent let him see to it for the Lords drawing and the Spirits stâ—â—â—ing is as necessary in a holy eschewing of sinnes â—f commission as in sins of omission and by as great and an every way equall necessity if the Lord withdraw himself and the Spirit stirre not we must fâ—llâ—n such abominations when tempted by Sathan and the flâ—sh as in the sins of sinfull omitting of praying praysing believing when the Spirit stirres us not thereunto but the truth is this necessity can neithâ—r lay the blame on the holy spotlesse dispensation of God nor free us from guiltinesse because between Gods withdrawing influence and the sin there doth interveen an obliging Law that forbids sin and our free-wâ—ll and reason acting the sin freely But we are commanded 2 Tim. 1.6 To stirre up the grace of God in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s on allusion to the Priests who were to keep in the fire that came from heaven grace is resembled to fire under ashes which with blowing of bellowes is made to revive and burn again it is the Prophets complaint Esa. 64. â— There is none that calleth upon thy name or stirres up himselfe to lay hold on thee the habit of grace may be warmed â—lown upon and kindled that as fire makes fire so grace may put forth it self in acts of grace and the seed of God in the Saints 1 Joh. 2.9 may bring forth births like it selfe motion here produceth heat Object But the actuall predetermination of grace is not in your hand and without this acts of praying and believing are unpossible to me Answ. If this were a sufficient reason then all works of nature whatever the creature doth were unpossible for the plow-man should not goe to till sow and reape because without the blessing of the common and naturall influence of the first cause he could do none of these things 2. Because the Saints know not the counsell and minde of God in his decree of joyning of his supernaturall influence or his suspending of the same to this or this act of praying beleeving hoping loving of Christ c. Therefore upon all occasions the Saints what ever be their present deadnesse and indisposition are to pray beleeve and to stirre up themselves to lay hold on God 1. Because as in naturall and morall actions men are not to neglect plowing earing journeying eating drinking sleeping buying and selling upon this ground because they are ignorant whether in the work the Lord shall be pleased to joyne his influence as the first cause without whom all inferiour causes can doe nothing So are not the Saints to neglect to pray because they are dead and indisposed upon the ground of their doubting and not knowing whether the Lord of grace will be pleased to adde his actuall assistance of grace to worke in them to will and to doe for the Lord may be pleased to adde his supernaturall influence in a moment his winde bloweth when it listeth his grace moveth swiftly when and where he pleaseth our good disposition is neither rule condition worke nor hire to move him to work 2. It is all one as if we willfully neglected to pray and resisted the predeterminating grace of God when wee know not whether the Lord shall deny his influence or no Yet we disobey the Lord commanding and so obliging us to pray for as if wee had his influence at our elbow attending us so wee are to pray and set to work yea our voluntarie refusing to pray wee onely conjecturing evil of God and of his free grace without ground must come from sinnefull wickednesse not from impotency and weaknesse for who told you that Christ would bee wanting in his influence You knew it not from any word of God and shall you fancie a jealousy against Christs love without any warrant even as a servant commanded to lift a burthen upon a sluggishnesse should say It came thither in a Cart and two horses when hee would never move an arme to take a tryall what he could doe though the burthen were above his strength when he will not doe as much as he can his disobedience is wilfull Therefore wee may say if wee speake of a voluntary willfull and groundlesse forsaking of God in order of time we first forsâ—ke God ere hee desert us but in order of nature God first forsaketh us that is he withdraweth his heavenly influence from us but so as before and after the act of withdrawing wee are willing that God should withdraw and be gone for we love in all the acts of sinning to havâ— a world
was on Christ dying 2. How he was a curse and the causes of it To curse in both languages is to pray evill to devote to destruction either in word or deed now the curse that Christ was made 1. Was the Lords pronouncing him a curse 2. The setting of him a part as appointed for wrath and judgement 3. The dishonor done to him the nothinging or dispising of Christ was a part of his curse now in the first of these three we know Deut. 21.23 The Lord pronounceth him accursed that hangeth on a tree Paul in Gal. 3.10.13 applies it to Christ it was a Ceremoniall curse I grant Deut. 21. but had a speciall relation to Christ who was under a reall and morall cuâ—se for such a curse is upon the sinner for Idolatry and the highest breaches of the morall Law Deut. 27. as to sâ—t light by Father and Mother to remove the neighbours land-mark and by fraud or rapine to take his Lands from him such a curse was laid on Christ an higher curse then to be hanged on a tree to be hanged was a note of a temporall curse but except the man dyed in sinne no mark of the eternall displeasure of God but as typicall and relative to Christ for whose sake only this cuâ—se was put on the death of the Crosse it was in equivalency an eternall vengeance and that wrath which all the Elect were for ever to suffer in hell the Apostle saith Gal. 3.10 11 12 13. Such a curse as is due to these that abide not in all that is written in the Law of God to doe it was upon Christ now this was a reall and morall curse because first due to the Gentiles who were not obliged to the Law of Ceremonies and was secondly due to thousands that dyed not on the tree 2. Christ was devoted and set apart in the eternall counsell of God for suffering the punishment of sinne when God first purposed if there be order of first and second in the eternall decrees of God the Lord devoted and set apart this Lamb before the foundation of the world was laid to bee a bloudy sacrifice for sinne He was separated from the flock to be killed and for our sakes he devoted vowed and sanctified himself for that work Christ was of all mankinde separated to be an atonement and an expiation for sinne he was dieted for the race to runne through death and hell hee was fitted to suffer no man so furnished to undergoe the wrath of God as hee 3. As to be accursed comes under the third notion to wit to be dishonouâ—ed so was Christ under a curse Psal. 22.7 no man Esa. 53.3 the last of men the contempt and the refuse of men Act. 4.11 the stone rejected by you builders saith Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Nothinged stone not so much esteemed as an errand murtherer Barrabas and this death of the Crosse now especially in the Christian world is become most base as the buriall of an Asse Ier. 22. was a sign of Gods displeasure so is hanging Nâ—tions having not without Gods providence casten their consent together that it should be the death of the poore and basest of men so Peter as if it had been only of mens chusing Act. 5.30 The God of our Fathers raised up Iesus whom yee slew and hanged on a tree And Act. 2.23 whom by wicked hands ye have crucified and slain hanging on a â—â—ee is more then slaying to kill a man is all yee can doe but to put him to a base death that is cursed both of God and man is farre worse it s more then the woâ—st and that a King lineally discended of Kings and of the blood Royall the Kingly Tribe of Iudah the man on earth that only by birth and law had Title to the Crown of Iudea should be put to so base a death is the worst that wicked men and devils could doe I may adde yet a fourth consideration Gen. 3.17 Alâ— the creatuâ—es are put under the curse of mans sinnes Christ dyed such a death as took the creatures off the cuâ—se and Col. 1.20 Christ having made peace through the blood of his crosse reconciled all things to himself whither they be things in earth or things in heaven 2. Now how Christ could be a curse is harder there is a thing intrinsecally and fundamentally cursed and there is a thing extrinsecally and effectively cursed none but he that sinneth is intrinsecally and fundamentally cursed for in this regard its a personall evâ—ll Christ was not intrinsecally abhominable hatefull and an execrable thing to God Objâ—ct But if Christ suffered all that we was to suffer for our sinnes then as God must in â—ustice abhorre and hate with a hatred of abhomination the sinner and the sinner is such an one as God must let out his displeasure against him so must God hate and abhorre his person therefore Gods displeasure not only persued Christ by way of punishment that extrinsecally he was cursed but also the Lord in justice behoved to hate and abhoâ—re the person of the Son of God with the hatred of abhomination that he intrinsecally should be a curse as well as the sinner in whose person he stands Ans. Christ the surety behoved to suffer all and every punishment due to the Elect either in the same kinde and coyne as death or in the equivalency and in as good for there were some punishments that may be well changed the one in the other as death naturall or by violence was changed in the death of the crosse we have no ground to think if Christ had never come to die for us that the death of all mankinde must have been the death of the crosse so Gods hating and abominating the sinner must bee and was changed in Gods forsaking of Christ when he complained My God my God c. in regard this was all as penall and sad to Christ as the other to wit to be abominated and hated in our persons as cursed of God not to say that it was not congruous to the condition of him who is the Son of the eternall God by nature and by an unspeakable generation to be in his person abominated and abhorred of God as a man intrinsecally cursed as the sinner who sinneth in person is and not to adde also which may be said the kinde of punishment this not this is arbitrary to the Law-giver now the Apostle saith not Christ was cursed but Gal. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was made a curse for us extrinsecally a curse as 2 Cor. 5.21 God made him sinne for us that is what was penall in the curse and sinne and whatever was congruous and sutable to his holy person that the Lord Iesus came under sure as Christ took on him our nature so he changed persons and names with us legally he was made the sinner and the sinner made the Sonne there was reciprocation of imputation here Christ was you legally
a worse end in the farre largest part of mankinde Faith cannot rest on a common generall good Saving Faith the fâ—rst dawning of election to glory The Arminian hope and comfort not in Scripture The Arminian Divinitâ— their faith hope c. Collat. Piscat Voâ—sâ—iâ—s non tam suâ—iâ—o sorâ—asse Deus voâ—â—it Pharaoâ—em populum dimittere The comforts of Armiâ—iaâ—s not in Scâ—ipâ—ure The generall good will of God to save all comfortlesse The fountain Good will of God separated electeâ— persons from oâ—hers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arminians resolve all one mans will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cannot choose but glory in our selves and not in the Lord â—f free grâ—câ— sepâ—rate not the believâ—ng man from the not believing God equâ—lly intended his two great ends in men and Angels The ground of Pauls crying out O the depth c. It s grace and free grace â—nly that maketh oâ—â— diffâ—râ—râ—m another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graâ—e faâ—leth 〈◊〉 pâ—oâ—oâ—ns such as I and we How indeâ—ring is separating grace What aâ—oundance oâ— gâ—ace bâ—stâ—wed on single peâ—sons and yet nothing of it can be wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How active love is No lip-love nor any â—mâ—ty love in God but that which is effectuall and râ—all to work tâ—e good hee dâ—siâ—eth to the party loved A threefold loâ—e in God effectuall Christs love of election cannot miscarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs love active Sin proveth not repâ—obation Sin continued is no argument why I should not belâ—eve Finall obstinacy and â—eaâ— sâ—râ—ow and nâ—ppâ—ng â—â—e of minde to believe seldâ—m fall in one person No unconvâ—rted one capablâ— of â—uch are 〈◊〉 to beliâ—ve aâ— a belâ—ever 〈…〉 us to bâ—lieve yâ—t tâ—e proud as proud cannot bâ—lieve No saving humilâ—tie before faâ—th All the Gospel expressiâ—nâ— of the â—eekâ—eâ— of Christ argue a diâ—ease in us to conceive Christ to bee rough lordly cruel to have a heart liâ—e the nether milstone How all are to beleeve though salvation be not purchased for all Neither is faith before all Repentance nor eevry Repentance before all faith If Christ draw all we should be drawn Christ can draâ— as gâ—ilty as thou art Vse 6. Be not satisfied till you come to such a nâ—ck of Christian walking as is attainable by no hypocrite Vse 7. Christ cannoâ— be spared as not necâ—ssary in the work of redemption Doct. It is a matter of greâ—t conceâ—â—ment â—hat sinâ—â—â—st come to Chriâ—t and to Christ only Grâ—unds of the excellency of being drawn to Christ only Christ anâ— home and a house of rest and of love A noble life in Châ—â—st which cannot be brought What excellency is Christ. Three parts of Christs compleatnessâ— 1. 〈◊〉 or fulnâ—sse 2. primacy 3. excellency What fulnesse is in Christ. Câ—â—ist the first and principaâ—l of all things The singular excellency of Christ. None câ—n write or speak of Christ as he is To be dâ—aâ—en to Christ iâ— a â—igh woâ—k The Father gives us to the Sonâ—e not by aliâ—nation (a) Story of the â—ise reign and â—uine of the Antinomians error 41.8 p. Libertâ—nes teaâ—h that we are several seasons under tâ—e working â—f every person of the Trinity What a sin it is to resist Christs drawing None so good at drawing of sinners as Chriâ—â— Nâ—thing like Christ to allure soules Christ the sweet singer of Israel The lower Christ is in his love he is the more drawing Heaven and the Church on earth but ene house It is an honour to dâ—e in the Lord young Christ dying and drawing sinneâ—s in his deatâ—â—â—d câ—mâ—â—nds his love to us Resisting of Christs drawing of sinners near to the sin agaiâ—st the holy Ghoâ—t Maâ—ks of meeâ— Moralists never drawn to Châ—ist Naked proâ—ession a vaine thing Errors of Libeâ—tins touching free-wâ—ll (a) A sâ—ort Story of the rise reign and ruine of the Antinomians c. error 1. pag. 1. (b) Rise reign error 2. p. â— (c) Râ—se reign error 7. p. â— (d) Rise reign error 14. p. 3. (e) Rise reign error 15. p. â— (f) Râ— Town assertion of Grace p. 11. 12 (g) Rise reign c. error 18. p. 4. (h) Rise reign error 23. p. â— (i) Râ—se error 35 p. 7. (k) Rise reign c. â—rror 36. p. 7. (l) Rise reign error 49. p 9. (m) Rise and reign unsâ—â—ory spech 4. p. 19. (n) D. Crisps Christ alone exalted ser. 6. of the N. Covenant pag. 163.164 The life and light of man ch 1. pag. 4. The will minde and end of the internall operative Spirit and life is to be a livâ—ng active Lord God in a dead passive creature as I live yet not I but Christ liveth in mâ— (o) Ro. Towne assertion of Grace against D. Taylor pag. 47 48 49. What activity we have in our conversion In our first conversion we are meer patients The naturall powers in our conversion are not destroyed The Grace in us inherent is not the person of the holy Ghost Henry Nicholas a German a blasphemous Libertine saith c. 34 sent 10. God hath raised up mee H. N. the â—ast among the the Holy ones of God which lay altogether dead and without breath and life among the dead from the death and made me alive through Christ as alsâ— annointed me with his godly being manned himself with me and Godded me with him c. The holy ghost in person immediately worketh not in the Saints Reasons proving that the person of the Holy Ghost is not unâ—ted to our soules but hee is in us in his operations and his effects of graces and gifts Christ and the inherent grace of Christ iâ— us are two different things Grace and ouâ— freeâ—will are said to act together in a foure-fold sâ—nse Grace is simply necessary in all supernaturall actions Golden words and morall swasion cannot give lâ—fe Grace and free-will are not two collaterall and independent causes in the same supernaturall act as two men drawing a boat Free-will in supernaturall aâ—tioâ—s not a meer patient but an Agent Martinez de Ripalda de ente su 〈…〉 1. dâ—sp 29. sect 1. n. 3.4 Concil 〈◊〉 sess 6. c. 5. c. 4. Free-will an agent acting by the strength of grace in supernaturall actions and nâ—t a patient Antinomians dreame The blessednâ—sse of the Saints actiâ—e and not passive only as Antinâ—mians say D. Crispe Serm. 6. pag. 160. Comfortable differences between the Law and the Covâ—nant of Grace Dâ— Crispe 2. arg Grace in the old and New Testament the same grace in nature and essence but different in degrees The justified cannot sinne according to the doctrine of Libertines God never promised in his Covenant to keep the Saints from these particular sins they fall in nor are these such sins as break farre lesse anull the Covenant of grace Faith is a condition of the Covenant but not this â—r that particular act of faith which wee ought to perform when we misbelâ—ve God The Covenant of grace is â—ot formally the love of God but flowes